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as that wee were nothing at all before.
as that we were nothing At all before.
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(16) sermon (DIV2)
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and too them that vvere farre of. and too them that were Far of.
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(19) sermon (DIV2)
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bycause wee prouoke Gods wrath ageinst vs:
Because we provoke God's wrath against us:
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(36) sermon (DIV2)
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but that wee be faultie before him:
but that we be faulty before him:
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(36) sermon (DIV2)
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and no man is able too recken them vp vntoo thee.
and no man is able too reckon them up unto thee.
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(7) sermon (DIV2)
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The second poynt is the assurednesse of our Saluation.
The second point is the assuredness of our Salvation.
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(7) sermon (DIV2)
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sayeth, that yit neuerthelesse hee dooth all in all things.
Saith, that yet nevertheless he doth all in all things.
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(13) sermon (DIV2)
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Othersome couet too bee in credit and authoritie.
Othersome covet too be in credit and Authority.
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(24) sermon (DIV2)
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and holdeth vs as the housholdfolke of his Church.
and holds us as the housholdfolke of his Church.
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(28) sermon (DIV2)
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There are a great number that pray vntoo God:
There Are a great number that pray unto God:
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(43) sermon (DIV2)
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and wee cannot apply our selues freely theruntoo:
and we cannot apply our selves freely theruntoo:
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(43) sermon (DIV2)
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7. Seruing the Lord with good will, and not men:
7. Serving the Lord with good will, and not men:
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(49) sermon (DIV2)
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but yit must all bee acknowledged too bee of him.
but yet must all be acknowledged too be of him.
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(50) sermon (DIV2)
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but that his woord myght be receyned as it deserued.
but that his word might be receyned as it deserved.
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(53) sermon (DIV2)
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ne for any one age or time:
ne for any one age or time:
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(6) sermon (DIV2)
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And so it followeth that he is fayne too doo all himselfe.
And so it follows that he is fain too do all himself.
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(7) sermon (DIV2)
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if they match not with the Gentiles in true brotherhood. For why:
if they match not with the Gentiles in true brotherhood. For why:
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(18) sermon (DIV2)
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they do but beguile them selues with their fond flatterings.
they do but beguile them selves with their found flatterings.
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(19) sermon (DIV2)
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vnlesse the vy••s that are rooted in vs, bee also corrected:
unless the vy••s that Are rooted in us, be also corrected:
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(33) sermon (DIV2)
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and wee shall fyght ageynst his Iustice, and ageynst all right.
and we shall fight against his justice, and against all right.
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(33) sermon (DIV2)
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And so it is no speciall promis proper too any one commaundement alone.
And so it is no special promise proper too any one Commandment alone.
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(48) sermon (DIV2)
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but that was bycause he had loued vs already in our 〈 … 〉 Christ.
but that was Because he had loved us already in our 〈 … 〉 christ.
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(7) sermon (DIV2)
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for all goodnesse cōmeth of his election, sayeth S. Paule.
for all Goodness comes of his election, Saith S. Paul.
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(7) sermon (DIV2)
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and as it were 〈 … 〉 Gods free election, and indeuer of dooyng well.
and as it were 〈 … 〉 God's free election, and endeavour of doing well.
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(8) sermon (DIV2)
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And how may that vyce bee corrected? Euen by being led too Gods free election.
And how may that vice be corrected? Eve by being led too God's free election.
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(8) sermon (DIV2)
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but al maner of naughtinesse & confuzion.
but all manner of naughtiness & confuzion.
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(9) sermon (DIV2)
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For it is not for n•ught, that the diuell is named the prince of the world:
For it is not for n•ught, that the Devil is nam the Prince of the world:
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(14) sermon (DIV2)
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For (as is sayd in another place) fayth taketh no help of good woorks.
For (as is said in Another place) faith Takes no help of good works.
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(16) sermon (DIV2)
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therby wee bee put in mynd, that wee receyue a singular benefyte at Gods hand,
thereby we be put in mind, that we receive a singular benefit At God's hand,
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(17) sermon (DIV2)
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Thus yee see what wee haue too remember vnder the woord Mysterie, or secrete.
Thus ye see what we have too Remember under the word Mystery, or secret.
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(21) sermon (DIV2)
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howbeeit that is in respect of the Church. The world it self was not renewed:
howbeit that is in respect of the Church. The world it self was not renewed:
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(23) sermon (DIV2)
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Agein, too beleeue for one day, is not all that wee haue too doo:
Again, too believe for one day, is not all that we have to do:
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(23) sermon (DIV2)
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And moreouer, bycause they see well that those are but dead stocks and stones:
And moreover, Because they see well that those Are but dead stocks and stones:
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(25) sermon (DIV2)
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For a thing may giue a greate blaze, and yit quayle anon after.
For a thing may give a great blaze, and yet quail anon After.
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(25) sermon (DIV2)
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but too make vs parttakers of all the benefytes that belong too our saluation.
but too make us partakers of all the benefits that belong too our salvation.
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(29) sermon (DIV2)
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wee haue it not so excellent now adayes (as it was then,) as men see.
we have it not so excellent now adays (as it was then,) as men see.
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(30) sermon (DIV2)
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and that they which continue in his feare, wyll abide firme and stedfast:
and that they which continue in his Fear, will abide firm and steadfast:
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(31) sermon (DIV2)
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Let vs take heede (I say) that wee enter not intoo such bondage of Satan.
Let us take heed (I say) that we enter not into such bondage of Satan.
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(36) sermon (DIV2)
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and yit are all of them not only vnauaylable, but also abhominable before God.
and yet Are all of them not only unavailable, but also abominable before God.
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(36) sermon (DIV2)
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and of such as are so giuen too lyghtnesse.
and of such as Are so given too lyghtnesse.
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(36) sermon (DIV2)
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But what for that? On the one syde we be forepossessed with distrust:
But what for that? On the one side we be forepossessed with distrust:
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(37) sermon (DIV2)
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And when wee perceyue that wee haue receyued such grace alredy:
And when we perceive that we have received such grace already:
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(37) sermon (DIV2)
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Ye see then, that wee bee redeemed as in respect of the sonne of God:
You see then, that we be redeemed as in respect of the son of God:
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(37) sermon (DIV2)
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let vs beare in mynd that which Saint Paule hath set downe for vs heere.
let us bear in mind that which Saint Paul hath Set down for us Here.
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(43) sermon (DIV2)
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for it will not boote vs too stand checking ageinst him.
for it will not boot us too stand checking against him.
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(44) sermon (DIV2)
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and too the end they should bee subiect too their husbandes.
and too the end they should be Subject too their Husbands.
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(44) sermon (DIV2)
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For though there bee many fingers and many s••ewes in a mans bodie:
For though there be many fingers and many s••ewes in a men body:
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(46) sermon (DIV2)
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but did shead his blud to wash vs from our filthinesse and vncleannesse.
but did shed his blood to wash us from our filthiness and uncleanness.
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(46) sermon (DIV2)
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For all is doone by the woonderfull power of his holy spirit.
For all is done by the wondered power of his holy Spirit.
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(46) sermon (DIV2)
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but yit is sinne more rooted in vs, than all the things that belong too this lyfe.
but yet is sin more rooted in us, than all the things that belong too this life.
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(15) sermon (DIV2)
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& to be subiect too them in all things too the vttermoste of their power.
& to be Subject too them in all things too the uttermost of their power.
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(48) sermon (DIV2)
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and that wee also must auow it too bee so without geynsaying.
and that we also must avow it too be so without geynsaying.
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(48) sermon (DIV2)
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but they shall fynde continually that I am a mercifull God.
but they shall find continually that I am a merciful God.
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(48) sermon (DIV2)
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yit must wee marche on neuerthelesse, and keepe our way too our iournyes end.
yet must we march on nevertheless, and keep our Way too our journeys end.
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(50) sermon (DIV2)
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& take nother Target, nor Corselet nor any thing else:
& take neither Target, nor Corselet nor any thing Else:
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(50) sermon (DIV2)
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so as wee feare not that he can doo vs any harme:
so as we Fear not that he can do us any harm:
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(50) sermon (DIV2)
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For on the one syde he wyll labour too make vs distrust Gods grace:
For on the one side he will labour too make us distrust God's grace:
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(51) sermon (DIV2)
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if God reached vs not his hand.
if God reached us not his hand.
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(51) sermon (DIV2)
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for what a thing were it too passe all the tyme of our life in such dumpishnesse? That would doo vs no good,
for what a thing were it too pass all the time of our life in such dumpishness? That would do us no good,
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(19) sermon (DIV2)
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but also that there is a further matter in it, which is, that euery of vs bringeth sinne with him euen from his birth.
but also that there is a further matter in it, which is, that every of us brings sin with him even from his birth.
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(15) sermon (DIV2)
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Too eate and too drinke are things that accompany vs:
Too eat and too drink Are things that accompany us:
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(15) sermon (DIV2)
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and also let vs beare in mynd how he sayeth in another text, that he was ordeyned too bring the message of attonement,
and also let us bear in mind how he Saith in Another text, that he was ordained too bring the message of atonement,
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(6) sermon (DIV2)
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and beseecheth men in Gods name too bee reconcyled too God.
and Beseecheth men in God's name too be reconciled too God.
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(6) sermon (DIV2)
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Sermons of Iohn Caluin vpon Saint Paules Epistle too the Ephesians, gathered by the ordinarie writer, to the benefite and edifying of the Lordes Church.
Sermons of John Calvin upon Saint Paul's Epistle too the Ephesians, gathered by the ordinary writer, to the benefit and edifying of the lords Church.
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(5) sermons (DIV1)
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The first Sermon vpon the first Chapter. •. Paule an Apostle of Iesus Christ by the vvill of God, too all you holie and faithfull ones in Iesus Christ vvhich are at Ephesus. •. Grace bee too you and peace from God our father, and from the Lord Iesus Christ. •. Blissed bee the God and father of our Lord Iesus Christ, vvhich hath blessed vs vvith all spirituall blessings, in heauenly things in Christ.
The First Sermon upon the First Chapter. •. Paul an Apostle of Iesus christ by the will of God, too all you holy and faithful ones in Iesus christ which Are At Ephesus. •. Grace be too you and peace from God our father, and from the Lord Iesus christ. •. Blessed be the God and father of our Lord Iesus christ, which hath blessed us with all spiritual blessings, in heavenly things in christ.
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(6) sermon (DIV2)
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WHen we reade the Epistles which S. Paule wrate abrode to diuerse places, we must alwayes consider that God mēt they should serue not only for some one time alone, or for some certaine people:
WHen we read the Epistles which S. Paul wrote abroad to diverse places, we must always Consider that God meant they should serve not only for Some one time alone, or for Some certain people:
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(6) sermon (DIV2)
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but for euer, & generally for the whole Church.
but for ever, & generally for the Whole Church.
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(6) sermon (DIV2)
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And truly if a man cōsider wel the doctrine that is conteined in thē, it will be easie to discerne, that Gods intent was to be herd in the things that are spoken there, euen to the ••rldes ende:
And truly if a man Consider well the Doctrine that is contained in them, it will be easy to discern, that God's intent was to be heard in the things that Are spoken there, even to the ••rldes end:
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(6) sermon (DIV2)
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and also that he hath had such a care of vs, that he hath ••ot ouerslipped or forgotten any thing, that might further our welfare •nd saluation.
and also that he hath had such a care of us, that he hath ••ot overslipped or forgotten any thing, that might further our welfare •nd salvation.
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(6) sermon (DIV2)
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The slainne of this Epistle which I haue now taken in 〈 ◊ 〉 and too expound, is that S. Paule confirmeth such as had bin trayned 〈 ◊ 〉 the Gospell before, too the ende they might knowe that that is the ••ing wheruppon they must rest,
The slainne of this Epistle which I have now taken in 〈 ◊ 〉 and too expound, is that S. Paul confirmeth such as had been trained 〈 ◊ 〉 the Gospel before, too the end they might know that that is the ••ing whereupon they must rest,
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(6) sermon (DIV2)
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as vppon the trewe lawfull and perfect wis•ome, and that it is not 〈 ◊ 〉 too adde anything theruntoo.
as upon the true lawful and perfect wis•ome, and that it is not 〈 ◊ 〉 too add anything theruntoo.
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(6) sermon (DIV2)
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And he ••lleth vs that the bene••tes which are brought vs by 〈 ◊ 〉:
And he ••lleth us that the bene••tes which Are brought us by 〈 ◊ 〉:
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(6) sermon (DIV2)
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Lord 〈 ◊ 〉 •hrist, and whereof wee bee 〈 … 〉, are so excellent, that wee must needes bee tootoo vnthankefull,
Lord 〈 ◊ 〉 •hrist, and whereof we be 〈 … 〉, Are so excellent, that we must needs be tootoo unthankful,
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(6) sermon (DIV2)
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if wee •iske too and fro as folke that are neuer at rest nor contented.
if we •iske too and from as folk that Are never At rest nor contented.
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(6) sermon (DIV2)
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And theruppon he sheweth vs also what wee haue in Christ, too the end wee should so sticke vntoo him,
And thereupon he shows us also what we have in christ, too the end we should so stick unto him,
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(6) sermon (DIV2)
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as not to presume too seeke helpe any where else, but assure our selues that he hath bought vs all.
as not to presume too seek help any where Else, but assure our selves that he hath bought us all.
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(6) sermon (DIV2)
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Againe on the other side he sheweth vs, that Christ hath so wel prouided for his church, that if wee haue the wit to vse the giftes of grace which he offereth vs, wee shall haue full and perfect happinesse.
Again on the other side he shows us, that christ hath so well provided for his Church, that if we have the wit to use the Gifts of grace which he Offereth us, we shall have full and perfect happiness.
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(6) sermon (DIV2)
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Therewithall he warneth such as haue bin instructed in the truth of the Gospell, too leade a holy lyfe,
Therewithal he warneth such as have been instructed in the truth of the Gospel, too lead a holy life,
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and too shewe that they haue profited as they ought too doo in Gods schoole.
and too show that they have profited as they ought too do in God's school.
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Now, these thinges serue not onely for the Citie of Ephesus, nor for any one Countrie,
Now, these things serve not only for the city of Ephesus, nor for any one Country,
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but wee had neede too bee furthered more and more, seyng that the diuell practizeth without ende or ceassing, too thrust vs out of the way.
but we had need too be furthered more and more, sing that the Devil practizeth without end or ceasing, too thrust us out of the Way.
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And when he cannot leade vs quite away from the doctrine of Iesus Christ, he laboreth too bring it out of taste with vs by some way or other,
And when he cannot lead us quite away from the Doctrine of Iesus christ, he Laboureth too bring it out of taste with us by Some Way or other,
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and too intangle vs in new curiosities, onely too bring too passe that wee may not bee constant in the faith that wee haue receiued,
and too entangle us in new curiosities, only too bring too pass that we may not be constant in the faith that we have received,
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but stand alwayes in a mamering.
but stand always in a mamering.
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Now, whensoeuer our fancies are so ticklish, it is certaine that there is a gap opened too wype out the rememberance of all that wee had learned afore,
Now, whensoever our fancies Are so ticklish, it is certain that there is a gap opened too wipe out the remembrance of all that we had learned afore,
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& too take in many folies, yea and erroneous doctrines, which serue too corrupt and peruert all the purenesse of our faith.
& too take in many follies, yea and erroneous doctrines, which serve too corrupt and pervert all the pureness of our faith.
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We see then that the doctrine which is conteyned in this Epistle, is directed and dedicated vntoo vs at this day,
We see then that the Doctrine which is contained in this Epistle, is directed and dedicated unto us At this day,
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& that God hath by his woonderfull prouidence so dispozed thinges aforehand, that wee not onely haue had the foundations of the Gospell whereuppon too ground our selues,
& that God hath by his wondered providence so dispozed things aforehand, that we not only have had the foundations of the Gospel whereupon too ground our selves,
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but also whereby our faith may from day too day growe and increase, and wee go still forward, till wee come too perfection.
but also whereby our faith may from day too day grow and increase, and we go still forward, till we come too perfection.
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And first and formest S. Paule claymeth the authoritie vntoo him which had bin giuen him of God, too the intent that men should not stop at his person,
And First and formest S. Paul claimeth the Authority unto him which had been given him of God, too the intent that men should not stop At his person,
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as though it had bin but a mortall mannes saying.
as though it had been but a Mortal Man's saying.
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For in very deede our Lord Iesus Christ is the onely mayster at whole hand wee must learne:
For in very deed our Lord Iesus christ is the only master At Whole hand we must Learn:
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for it is witnessed of him from heauen, that it is onely he and none other whom wee must giue eare vntoo. for it is witnessed of him from heaven, that it is only he and none other whom we must give ear unto.
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And it hath alwayes bin Gods will too haue the guyding of his owne Church himselfe,
And it hath always been God's will too have the guiding of his own Church himself,
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and that his woord should bee receyued without geynsaying, and he hath not giuen that priuiledge too any creature.
and that his word should be received without geynsaying, and he hath not given that privilege too any creature.
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And whereas Iesus Christ is ordeyned in the roome of God his father: it is bycause he is God manifested in the fleshe, and the infallible truth itselfe, And whereas Iesus christ is ordained in the room of God his father: it is Because he is God manifested in the Flesh, and the infallible truth itself,
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and his ••sdome which was before all time. Furthermore when men speake, 〈 ◊ 〉 must not doo it in their owne name,
and his ••sdome which was before all time. Furthermore when men speak, 〈 ◊ 〉 must not do it in their own name,
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nor alledge aught of their ••ne fancie and brayne:
nor allege aught of their ••ne fancy and brain:
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but they must faithfully set foorth the thing 〈 ◊ 〉 at God hath inioyned them and giuen them in charge.
but they must faithfully Set forth the thing 〈 ◊ 〉 At God hath enjoined them and given them in charge.
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Thus yee see •hy S. Paule dooth as it were euerywhere vse this preface, that he is 〈 ◊ 〉 Apostle of our Lord Iesus Christ.
Thus ye see •hy S. Paul doth as it were everywhere use this preface, that he is 〈 ◊ 〉 Apostle of our Lord Iesus christ.
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and that they bee as it were witnesses of it vntoo vs:
and that they be as it were Witnesses of it unto us:
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And so he holdeth it for a sure and •bsolute grounde, that if any man thrust foorth himselfe too speake in •is owne name, there is nothing but rashnesse in him.
And so he holds it for a sure and •bsolute ground, that if any man thrust forth himself too speak in •is own name, there is nothing but rashness in him.
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Why so? For he taketh that thing vppon him, which belongeth alonely vntoo God.
Why so? For he Takes that thing upon him, which belongeth alonely unto God.
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Ageine, forasmuch as our Lord Iesus Christ was purposely sent, too be our last teacher, that wee might haue such wisdome as were perfect and vtterly without fault:
Again, forasmuch as our Lord Iesus christ was purposely sent, too be our last teacher, that we might have such Wisdom as were perfect and utterly without fault:
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therefore dooth S. Paule call himselfe an Apostle sent of him. This presuppozeth twoo thinges: the one is, that S. Paule had that charge committed vntoo him:
Therefore doth S. Paul call himself an Apostle sent of him. This presuppozeth twoo things: the one is, that S. Paul had that charge committed unto him:
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and the other is, that he acquited himselfe dewly of it, by imploying himselfe faithfully in •he office that he was called too.
and the other is, that he acquitted himself duly of it, by employing himself faithfully in •he office that he was called too.
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For were a man the best able & most •xcellent in the world: yet if he thrust foorth himselfe of his owne head, he trubbleth all common order.
For were a man the best able & most •xcellent in the world: yet if he thrust forth himself of his own head, he trubbleth all Common order.
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And wee knowe that God will haue order, and not disorder among vs, as S. Paule sayeth in the fowrteenth chapter of the first Epistle too the Corinthians.
And we know that God will have order, and not disorder among us, as S. Paul Saith in the fowrteenth chapter of the First Epistle too the Corinthians.
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He then that speaketh (at leastwise too teache) must haue calling:
He then that speaks (At leastwise too teach) must have calling:
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that is too say, he must bee admitted, & haue his charge (giuen him,) so as euery man may not put foorth himselfe of an vnaduized zeale, as I sayd afore.
that is too say, he must be admitted, & have his charge (given him,) so as every man may not put forth himself of an unadvised zeal, as I said afore.
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Now too speake any further of S. Paules calling, it is not needefull at this present.
Now too speak any further of S. Paul's calling, it is not needful At this present.
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For wee knowe how God gaue record that he auowed him for his Apostle.
For we know how God gave record that he avowed him for his Apostle.
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And in deede he disputeth not much of it heere, bycause it was knowen well ynough in the Church of Ephesits.
And in deed he disputeth not much of it Here, Because it was known well enough in the Church of Ephesians.
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But forasmuch as the Galathiās had bin trubbled by deceyuers, in so much that S. Paules authoritie,
But forasmuch as the Galathiās had been trubbled by deceivers, in so much that S. Paul's Authority,
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yea and the name of God himselfe had bin disgraced there:
yea and the name of God himself had been disgraced there:
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wee sawe howe he mainteyned his owne state, telling them that the reuerence dew too an Apostle of Iesus Christ coulde not bee taken from him, without ouerthrowing the order of God.
we saw how he maintained his own state, telling them that the Reverence due too an Apostle of Iesus christ could not be taken from him, without overthrowing the order of God.
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And therfore it is ynough for him heere too haue sayd in one woord, that he is an Apostle of Iesus Christ.
And Therefore it is enough for him Here too have said in one word, that he is an Apostle of Iesus christ.
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Let vs come too the seconde poynt which I touched, namely that it is not ynough for a man too bee called,
Let us come too the seconde point which I touched, namely that it is not enough for a man too be called,
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except he discharge his dewtie with a pure conscience and vpright dealing in his office ▪ which thing S. Paule tooke vppon him as a thing out of all Qutesion and he had giuen sufficient proofe of it.
except he discharge his duty with a pure conscience and upright dealing in his office ▪ which thing S. Paul took upon him as a thing out of all Qutesion and he had given sufficient proof of it.
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The deceyuers may well boast themselues with full mouth that they bee called, as wee see they doo.
The deceivers may well boast themselves with full Mouth that they be called, as we see they do.
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For all they that fight ageinst God and his woord, and sowe trubble and darnell in his Church, would fayne make a buckler of their calling,
For all they that fight against God and his word, and sow trubble and darnel in his Church, would fain make a buckler of their calling,
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and also of their zeale, for they will needes bee called Christians, yea & more too.
and also of their zeal, for they will needs be called Christians, yea & more too.
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But S. Paule had sufficiently proued that he came not of himselfe, ne sought any thing else than too spend himselfe in the building vp of the Church.
But S. Paul had sufficiently proved that he Come not of himself, ne sought any thing Else than too spend himself in the building up of the Church.
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And forasmuch as the same was well knowen in Ephesus, (as wee may gather by the storie of S. Luke) yea and that he had borne out many a hard brunt:
And forasmuch as the same was well known in Ephesus, (as we may gather by the story of S. Lycia) yea and that he had born out many a hard brunt:
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therefore he thinketh it ynough too say in one woorde, that he is an Apostle of our Lorde Iesus Christ.
Therefore he Thinketh it enough too say in one word, that he is an Apostle of our Lord Iesus christ.
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And heere wee bee warned, first too holde our selues too the pure doctrine which wee knowe too haue proceeded from God:
And Here we be warned, First too hold our selves too the pure Doctrine which we know too have proceeded from God:
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for wee cannot doo amisse if wee followe that rule.
for we cannot do amiss if we follow that Rule.
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And bycause that in our Lord Iesus Christ wee haue the performance of all that is requisite and needefull for our instruction,
And Because that in our Lord Iesus christ we have the performance of all that is requisite and needful for our instruction,
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so as wee neede not too doubt whither wee may hold vs too the Gospell, or adde somewhat too it:
so as we need not too doubt whither we may hold us too the Gospel, or add somewhat too it:
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Let vs bee co•tented too take the sonne of God for our mayster, specially such he vout•afeth too stoope so lowe as too take that charge vppon him,
Let us be co•tented too take the son of God for our master, specially such he vout•afeth too stoop so low as too take that charge upon him,
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and also protesteth that if wee haue profited well in his doctrine, wee shall come too the trew marke wheruntoo wee should go.
and also protesteth that if we have profited well in his Doctrine, we shall come too the true mark wheruntoo we should go.
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Yee see then that the first less•n which wee haue too gather vpon this text, is that our faith must not wauer one way nor other,
Ye see then that the First less•n which we have too gather upon this text, is that our faith must not waver one Way nor other,
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but haue a sure and vnmoueable foundation too rest vppon, that is too wit, Gods truth,
but have a sure and Unmovable Foundation too rest upon, that is too wit, God's truth,
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euen as it is conteyned in the Gospell. And seyng that S. Paule is sufficiently auowed vntoo vs:
even as it is contained in the Gospel. And sing that S. Paul is sufficiently avowed unto us:
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let vs not doubt but Gods spirit speaketh too vs at this day by his mouth,
let us not doubt but God's Spirit speaks too us At this day by his Mouth,
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nother let vs heere the doctrine as though it were subiec• too our iudgement:
neither let us Here the Doctrine as though it were subiec• too our judgement:
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but let vs imprizon our owne vnders•••ding & wittes, and receyue it without scanning, except wee will wilfully make warre ageinst God,
but let us imprizon our own vnders•••ding & wits, and receive it without scanning, except we will wilfully make war against God,
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and aduaunce our selues aboue him.
and advance our selves above him.
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And so, that is one of the thinges which wee haue too marke vppon this text.
And so, that is one of the things which we have too mark upon this text.
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Furthermore too the ende that this doctrine may not onely bee reuerenced among vs, but also bee amiable too vs:
Furthermore too the end that this Doctrine may not only be reverenced among us, but also be amiable too us:
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let vs marke that S. Paule speaketh in the name of Christ, who was sent vntoo vs of God his father, too bring vs glad tydinges of peace:
let us mark that S. Paul speaks in the name of christ, who was sent unto us of God his father, too bring us glad tidings of peace:
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Now I told you that this was done too make the doctrine of the Gospell sweete, that wee myght bee desirous of it and giue our selues 〈 ◊ 〉 too it.
Now I told you that this was done too make the Doctrine of the Gospel sweet, that we might be desirous of it and give our selves 〈 ◊ 〉 too it.
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For whensoeuer it is told vs that God speaketh too vs: 〈 … 〉 it is ynough too authorize all that he shall speake:
For whensoever it is told us that God speaks too us: 〈 … 〉 it is enough too authorise all that he shall speak:
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but yet might 〈 … 〉 at his voyce, and therwithall bee weerie of it, according 〈 … 〉 see a great mu•ber confesse well ynough that God deserueth 〈 … 〉 obeyed,
but yet might 〈 … 〉 At his voice, and therewithal be weary of it, according 〈 … 〉 see a great mu•ber confess well enough that God deserves 〈 … 〉 obeyed,
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and too haue all men subiect to him:
and too have all men Subject to him:
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but in the meane 〈 … 〉 they start away, and shun him as farre as they can,
but in the mean 〈 … 〉 they start away, and shun him as Far as they can,
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bycause his 〈 … 〉 maketh them afrayd. But when Iesus Christ speaketh too vs 〈 … 〉 mediator betweene God and men:
Because his 〈 … 〉 makes them afraid. But when Iesus christ speaks too us 〈 … 〉 Mediator between God and men:
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wee may go too him boldly.
we may go too him boldly.
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〈 … 〉 (as it is sayd in the Epistle too the Hebrewes) wee bee no more 〈 … 〉 were at Mount Sinay, where the lyghtenings flashed in the aire 〈 ◊ 〉 the Lawe was published, in so much that if a beast had come 〈 ◊ 〉 it, it must haue dyed.
〈 … 〉 (as it is said in the Epistle too the Hebrews) we be no more 〈 … 〉 were At Mount Sinai, where the lightenings flashed in the air 〈 ◊ 〉 the Lawe was published, in so much that if a beast had come 〈 ◊ 〉 it, it must have died.
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The voyce therefore which God vttered at 〈 ◊ 〉 time was terrible.
The voice Therefore which God uttered At 〈 ◊ 〉 time was terrible.
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But now a dayes seyng he incorageth vs by 〈 ◊ 〉 Gospell to receyue the grace that he offereth vs,
But now a days sing he Encourageth us by 〈 ◊ 〉 Gospel to receive the grace that he Offereth us,
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and is mynded too 〈 ◊ 〉 away the rememberance of our sinnes:
and is minded too 〈 ◊ 〉 away the remembrance of our Sins:
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let vs suffer our selues 〈 … 〉 iustifyed by his free goodnesse, and let vs bee peasable and 〈 … 〉 vntoo him.
let us suffer our selves 〈 … 〉 justified by his free Goodness, and let us be peasable and 〈 … 〉 unto him.
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For that ought well too moue vs too resort vntoo him 〈 … 〉 poore hungrie soules, to bee fed with the heauenly foode that he 〈 … 〉 giue vs. Thus yee see in effect what wee haue too remember when 〈 … 〉 Paule calleth himselfe the Apostle of Iesus Christ.
For that ought well too move us too resort unto him 〈 … 〉 poor hungry Souls, to be fed with the heavenly food that he 〈 … 〉 give us Thus ye see in Effect what we have too Remember when 〈 … 〉 Paul calls himself the Apostle of Iesus christ.
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Whereas he addeth, that it is by the vvill of God:
Whereas he adds, that it is by the will of God:
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it serueth too 〈 ◊ 〉 off all scanning, too the ende that men should not blame him of pre•••ptuosnesse,
it serveth too 〈 ◊ 〉 off all scanning, too the end that men should not blame him of pre•••ptuosnesse,
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as though he thought himself of more reputation than 〈 ◊ 〉 men. For he protesseth that it was not for any woorthinesse of his 〈 ◊ 〉,
as though he Thought himself of more reputation than 〈 ◊ 〉 men. For he protesseth that it was not for any worthiness of his 〈 ◊ 〉,
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but bycause it had pleased God too chcoze him too that office.
but Because it had pleased God too chcoze him too that office.
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〈 … 〉 surely it is no feyned humilitie, that he sayeth he was set in that 〈 ◊ 〉 by Gods mere grace & choozing.
〈 … 〉 surely it is no feigned humility, that he Saith he was Set in that 〈 ◊ 〉 by God's mere grace & choosing.
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For wee see how he protesteth 〈 ◊ 〉 other places, that he is not woorthy of such honour, For we see how he protesteth 〈 ◊ 〉 other places, that he is not worthy of such honour,
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and that whosoeuer exempteth himselfe from that order, is in like cace as if he did thrust backe Gods hand,
and that whosoever exempteth himself from that order, is in like case as if he did thrust back God's hand,
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but rather had 〈 ◊ 〉 serued vtter damnation, and therefore was too bee taken as a 〈 … 〉 of Gods infinite goodnesse, in that he had exalted him so high, 〈 … 〉 him that had bin a murtherer of Christians, that had shed the blud 〈 … 〉 the Martirs,
but rather had 〈 ◊ 〉 served utter damnation, and Therefore was to be taken as a 〈 … 〉 of God's infinite Goodness, in that he had exalted him so high, 〈 … 〉 him that had been a murderer of Christians, that had shed the blood 〈 … 〉 the Martyrs,
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and that had rayled ageynst God and his woord, as he 〈 ◊ 〉 reporteth it.
and that had railed against God and his word, as he 〈 ◊ 〉 Reporteth it.
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Wee see then that there was no feynednesse in 〈 ◊ 〉 is confession of his, where he sayeth, that he was set in that state and 〈 ◊ 〉 •gree by the onely will of God.
we see then that there was no feynednesse in 〈 ◊ 〉 is Confessi of his, where he Saith, that he was Set in that state and 〈 ◊ 〉 •gree by the only will of God.
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And this serueth vs too great purpose 〈 ◊ 〉, too the intent wee esteeme not Gods woord after the qualitie of 〈 ◊ 〉 that bring it too vs. For one of the ordinarie polices which the diuell vseth too diminish the reuerence of Gods woord withall, is too outface vs with the persons that bring it.
And this serveth us too great purpose 〈 ◊ 〉, too the intent we esteem not God's word After the quality of 〈 ◊ 〉 that bring it too us For one of the ordinary polices which the Devil uses too diminish the Reverence of God's word withal, is too outface us with the Persons that bring it.
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Now it is certaine that wee bee frayle vessels, and of no valew, yea and euen as good as broken pots.
Now it is certain that we be frail vessels, and of no value, yea and even as good as broken pots.
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What is there in them whom God hath ordeyned too bee the ministers of his word? But it is the treasure alwayes inestimable, notwithstanding the dyspizednesse of the vessells.
What is there in them whom God hath ordained too be the Ministers of his word? But it is the treasure always inestimable, notwithstanding the dyspizednesse of the vessels.
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Then let vs marke, that when men come too warrant vs the forgiuenesse of our sinnes,
Then let us mark, that when men come too warrant us the forgiveness of our Sins,
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& the saluation which wee ought too hope for:
& the salvation which we ought too hope for:
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our fayth must mount vp hygher, and not stand scanning whether such a man bee woorthie too bee herd or no,
our faith must mount up higher, and not stand scanning whither such a man be worthy too be heard or no,
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or inquyring what maner of person he is.
or inquiring what manner of person he is.
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Let vs holde or selues contented, that God by that meanes intendeth too drawe vs too himselfe.
Let us hold or selves contented, that God by that means intends too draw us too himself.
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That is the way which wee must walke:
That is the Way which we must walk:
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and if wee st•p asyde from it, by and by wee •••e astray, and are in the high way too destruction.
and if we st•p aside from it, by and by we •••e astray, and Are in the high Way too destruction.
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Then let vs marke well, that wee must submit our selues too Gods will and ordinance,
Then let us mark well, that we must submit our selves too God's will and Ordinance,
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and receiue without let, the doctrine that is preached too vs by the mouthes of mortall men.
and receive without let, the Doctrine that is preached too us by the mouths of Mortal men.
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For wee must not bee wyze after the maner that a great number are, which demaund whether God could not send his Angells from heauen, and teache vs by reuelations:
For we must not be wyze After the manner that a great number Are, which demand whither God could not send his Angels from heaven, and teach us by revelations:
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nor also after the maner of some buzibodies, which beare thēselues in hand that they haue the holy Ghost in their sleeues, by meanes wherof they hold skorne too receiue the giftes as they bee delt abrode by God.
nor also After the manner of Some buzibodies, which bear themselves in hand that they have the holy Ghost in their sleeves, by means whereof they hold scorn too receive the Gifts as they be dealt abroad by God.
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Too the end wee bee not bewitched by Satan after that maner:
Too the end we be not bewitched by Satan After that manner:
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let vs marke how it is sayd heere, that it is Gods will that the Gospell is preached by the mouthes of men,
let us mark how it is said Here, that it is God's will that the Gospel is preached by the mouths of men,
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when he offereth him sure and infallible recorde of his saluation. Thus yee see still what wee haue too marke vppon this text.
when he Offereth him sure and infallible record of his salvation. Thus ye see still what we have too mark upon this text.
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Ageine, they that are called too beare abrode Gods woord, ought too take warning by Saint Paules example, too walke in lowelynesse.
Again, they that Are called too bear abroad God's word, ought too take warning by Saint Paul's Exampl, too walk in lowelynesse.
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For who are wee if wee compare our selues with him? He sheweth vs that he was not chozen for any sufficientnesse or abilitie that was in him:
For who Are we if we compare our selves with him? He shows us that he was not chozen for any sufficientnesse or ability that was in him:
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but bycause it was Gods will to haue it so.
but Because it was God's will to have it so.
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Therefore let vs assure our selues, that wee holde all thinges of him and of his mere grace,
Therefore let us assure our selves, that we hold all things of him and of his mere grace,
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and that wee cannot chalendge aught too our selues, vn•esse wee mynd too rob him of his ryght.
and that we cannot challenge aught too our selves, vn•esse we mind too rob him of his right.
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And wee knowe that such vnthankfulnesse were not too bee borne withall.
And we know that such unthankfulness were not too be born withal.
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Hereuppon he sayeth, Too all the holy ones that are at Ephe•••, and too the faythfull in Iesus Christ.
Hereupon he Saith, Too all the holy ones that Are At Ephe•••, and too the faithful in Iesus christ.
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Trew it is, that the name 〈 … 〉 Citie is expressed heere, but yet (as I haue touched alredie) the 〈 … 〉 is common too vs all,
True it is, that the name 〈 … 〉 city is expressed Here, but yet (as I have touched already) the 〈 … 〉 is Common too us all,
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and God hath ordeyned it too our vse 〈 … 〉 day, and wee must receiue it as if S. Paule were still alyue, 〈 … 〉 •mong vs:
and God hath ordained it too our use 〈 … 〉 day, and we must receive it as if S. Paul were still alive, 〈 … 〉 •mong us:
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yea and wee must not onely haue an eye vntoo him, 〈 ◊ 〉 the partie by whom he is sent.
yea and we must not only have an eye unto him, 〈 ◊ 〉 the party by whom he is sent.
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For although he dyed when 〈 … 〉 finished his race: Yit notwithstanding Gods spirit dyeth not.
For although he died when 〈 … 〉 finished his raze: Yet notwithstanding God's Spirit Dies not.
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〈 … 〉 • •soeuer the cace stand, wee must for our learning beare in mynd 〈 … 〉 S. Paule meaneth heere,
〈 … 〉 • •soeuer the case stand, we must for our learning bear in mind 〈 … 〉 S. Paul means Here,
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when he speaketh too the holy & 〈 … 〉 ones in Iesus Christ.
when he speaks too the holy & 〈 … 〉 ones in Iesus christ.
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Albeit then that wee bee not of that tyme, 〈 … 〉 of the Countrie and people of Asia:
Albeit then that we be not of that time, 〈 … 〉 of the Country and people of Asia:
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yit notwithstanding, seying it 〈 … 〉 pleased God too match vs with those too whom S. Paule wrate 〈 … 〉 time:
yet notwithstanding, saying it 〈 … 〉 pleased God too match us with those too whom S. Paul wrote 〈 … 〉 time:
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let vs assure our selues that it standeth vs in hand at this 〈 … 〉, too bee strengthened in the fayth which wee haue receyued by the Gorpell bycause it was the intent and purpose of the holy Ghost, too incorage all those too holde out, which haue bin entered in the Gospel, 〈 ◊ 〉 yet weake and haue neede of larger confirmation.
let us assure our selves that it Stands us in hand At this 〈 … 〉, too be strengthened in the faith which we have received by the Gorpell Because it was the intent and purpose of the holy Ghost, too encourage all those too hold out, which have been entered in the Gospel, 〈 ◊ 〉 yet weak and have need of larger confirmation.
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But let 〈 … 〉 well in mynd these woordes, where it is sayd, the holy and 〈 ◊ 〉 ones in Iesus Christ.
But let 〈 … 〉 well in mind these words, where it is said, the holy and 〈 ◊ 〉 ones in Iesus christ.
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For S. Paule sheweth, that all the 〈 … 〉 of men is nothing else but feynednesse, till God haue applyed 〈 … 〉 too his owne seruice,
For S. Paul shows, that all the 〈 … 〉 of men is nothing Else but feynednesse, till God have applied 〈 … 〉 too his own service,
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& dedicated and consecrated them therunto 〈 … 〉 faith.
& dedicated and consecrated them thereunto 〈 … 〉 faith.
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For wee are all vncleane by nature, and there can neuer any 〈 … 〉 come from vs but vnclenenesse.
For we Are all unclean by nature, and there can never any 〈 … 〉 come from us but vnclenenesse.
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Trew it is, that if men can set a 〈 … 〉 glasse & countenance vpon things, they shalbe taken for as righ••us as may bee,
True it is, that if men can Set a 〈 … 〉 glass & countenance upon things, they shall taken for as righ••us as may be,
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& their vertues shalbe commended euerywhere, ac••••ing as wee see that a man shall purchace the fame of great perfec••••,
& their Virtues shall commended everywhere, ac••••ing as we see that a man shall purchase the fame of great perfec••••,
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if he haue but some gay things in him.
if he have but Some gay things in him.
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But wee must remember 〈 ◊ 〉 it is sayd in the fifteenth of the Actes, that God clenzeth mennes 〈 ◊ 〉 by faith.
But we must Remember 〈 ◊ 〉 it is said in the fifteenth of the Acts, that God clenzeth men's 〈 ◊ 〉 by faith.
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And he had great neede too doo so:
And he had great need too do so:
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for (as the Pro••et Ieremie sayeth) manmes hart is a dungeon of horrible confuzion.
for (as the Pro••et Ieremie Saith) manmes heart is a dungeon of horrible confuzion.
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〈 ◊ 〉 our selues perceiue it not: but God hath cleerer eyes than wee. 〈 ◊ 〉 our selves perceive it not: but God hath clearer eyes than we.
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•owsoeuer the cace stand, let vs assure our selues of this, that all the ho••nesse which men surmize themselues to haue, is but corruption & vt•••ly abhominable before God, till such time as they be made one with 〈 ◊ 〉 by belief of the Gospell.
•owsoeuer the case stand, let us assure our selves of this, that all the ho••nesse which men surmise themselves to have, is but corruption & vt•••ly abominable before God, till such time as they be made one with 〈 ◊ 〉 by belief of the Gospel.
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Therfore marke it for a schoole poynt, 〈 … 〉 none other holynesse is lyked and allowed at Gods bande,
Therefore mark it for a school point, 〈 … 〉 none other holiness is liked and allowed At God's band,
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than 〈 … 〉 holynesse of the beleeuers.
than 〈 … 〉 holiness of the believers.
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For except wee first become Christi••s, wee bee blynde and can neuer yeelde God his dewtie.
For except we First become Christi••s, we be blind and can never yield God his duty.
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Although there were none other leadwnesse than this, were it not ynough too marre all the vertues that wee could haue besides? Againe seyng that the spirit of perfection, the spirit of the feare of God, the spirit of righteousnesse,
Although there were none other leadwnesse than this, were it not enough too mar all the Virtues that we could have beside? Again sing that the Spirit of perfection, the Spirit of the Fear of God, the Spirit of righteousness,
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and the spirit of purenesse abydeth and resteth in Iesus Christ:
and the Spirit of pureness Abideth and rests in Iesus christ:
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it is certeine that all such as are separated from him, haue nothing else in them but vyce,
it is certain that all such as Are separated from him, have nothing Else in them but vice,
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and all maner of vnclenenesse, how much so euer the world fawne vppon them.
and all manner of vnclenenesse, how much so ever the world fawn upon them.
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And on the other side let vs marke also, that all such as boast themselues of beleefe in the Gospell,
And on the other side let us mark also, that all such as boast themselves of belief in the Gospel,
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and are not sanctifyed of God, doo bewray their owne hipocrisie and lying, and dote themselues by their owne lyfe, whatsoeuer their mouth sing or say, according as wee see many now a dayes, which defyle and vnhalowe the name of faith which ought too bee holie.
and Are not sanctified of God, do bewray their own hypocrisy and lying, and dote themselves by their own life, whatsoever their Mouth sing or say, according as we see many now a days, which defile and unhallow the name of faith which ought too be holy.
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For euerie man will say he is faithfull, and they that haue least faith, are boldest too say that there is no faith but in themselues.
For every man will say he is faithful, and they that have least faith, Are Boldest too say that there is no faith but in themselves.
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S. Paule 〈 ◊ 〉 •sidereth first of all, how the same maye prouoke them too doo their 〈 … 〉:
S. Paul 〈 ◊ 〉 •sidereth First of all, how the same may provoke them to do their 〈 … 〉:
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For wee bee so rechlesse, as it is ▪ pitie too see.
For we be so rechlesse, as it is ▪ pity too see.
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And would God it were so but in the one halfe of vs. But wee see euen among all that beare the name of Christians, their whole life is disordered and looce, in so much that they mocke ▪ God too the full,
And would God it were so but in the one half of us But we see even among all that bear the name of Christians, their Whole life is disordered and lose, in so much that they mock ▪ God too the full,
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and despyze all religion, and yet notwithstanding doo in the meane whyle thinke (as I haue sayd already,) that they haue great wrong if they bee not taken for good Chrirtions and Catholikes.
and despyze all Religion, and yet notwithstanding do in the mean while think (as I have said already,) that they have great wrong if they be not taken for good Chrirtions and Catholics.
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Yet for all this wee see how S. Paule knitteth these 〈 ◊ 〉 things toogither in vnseparable bond:
Yet for all this we see how S. Paul knits these 〈 ◊ 〉 things together in unseparable bound:
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namely that if wee haue the faith of the Gospell, wee must therwithall giue ouer our selues wholly vntoo our God,
namely that if we have the faith of the Gospel, we must therewithal give over our selves wholly unto our God,
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and separate our selues from the corruptions of the world, according as wee haue seene how that in the Epistle too the Galathians, he sayeth that the comming of our Lord Iesus Christ, 〈 ◊ 〉 too the end wee should bee sanctifyed by his blud, too yeeld obedience hensfoorth in all purenesse vntoo God his father.
and separate our selves from the corruptions of the world, according as we have seen how that in the Epistle too the Galatians, he Saith that the coming of our Lord Iesus christ, 〈 ◊ 〉 too the end we should be sanctified by his blood, too yield Obedience hensfoorth in all pureness unto God his father.
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And as he sayeth 〈 ◊ 〉 another place, wee bee not called too vnclenenesse,
And as he Saith 〈 ◊ 〉 Another place, we be not called too vnclenenesse,
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but vntoo right•ousnesse, too the intent that Gods name should bee honored and glorified by vs. Thus yee see what wee haue too remember in this preface, too the end wee may bee the better prepared too receiue the 〈 ◊ 〉 conteyned in this Epistle,
but unto right•ousnesse, too the intent that God's name should be honoured and glorified by us Thus ye see what we have too Remember in this preface, too the end we may be the better prepared too receive the 〈 ◊ 〉 contained in this Epistle,
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& the same may haue such authoritie among vs, as it deserueth, and moreouer bee made amyable too vs,
& the same may have such Authority among us, as it deserves, and moreover be made amiable too us,
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so as wee may vnderstād, how it is for our singular benefite too learne at Paules hand, forsomuch as he witnesseth the grace of our Lord Iesus Christ vntoo vs,
so as we may understand, how it is for our singular benefit too Learn At Paul's hand, forsomuch as he Witnesseth the grace of our Lord Iesus christ unto us,
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and leadeth vs too God too bee reconcyled vntoo him, wheras wee bee naturally the children of wrath,
and leads us too God too be reconciled unto him, whereas we be naturally the children of wrath,
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and furthermore that wee may stand in his fauour, so as wee may bee hold too call vppon him as 〈 ◊ 〉 father,
and furthermore that we may stand in his favour, so as we may be hold too call upon him as 〈 ◊ 〉 father,
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& bee sure that he also taketh vs for his children. Theruppon 〈 ◊ 〉 a thanksgiuing, too lift vp a mennes hartes;
& be sure that he also Takes us for his children. Thereupon 〈 ◊ 〉 a thanksgiving, too lift up a men's hearts;
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too acknowledge 〈 ◊ 〉 much they bee bound and beholden vntoo God, specially conside•••• that he hath shewed himselfe so bountifull towardes them, in 〈 … 〉 foorth himselfe after all maner of sortes.
too acknowledge 〈 ◊ 〉 much they be bound and beholden unto God, specially conside•••• that he hath showed himself so bountiful towards them, in 〈 … 〉 forth himself After all manner of sorts.
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•••essed (sayeth he) bee the God and father of our Lord Iesus 〈 ◊ 〉, vvhich hath blissed vs vvith all spirituall blissings in hea•••ly things, or in heauenly places in Christ. Forasmuch as the chiefe 〈 ◊ 〉 which God requireth at mennes hands, is that they should ac••wledge his benefites and be thankfull too him for them:•••essed (Saith he) be the God and father of our Lord Iesus 〈 ◊ 〉, which hath Blessed us with all spiritual blessings in hea•••ly things, or in heavenly places in christ. Forasmuch as the chief 〈 ◊ 〉 which God requires At men's hands, is that they should ac••wledge his benefits and be thankful too him for them:
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but also hath chozen vs too bee heires of his kingdome, and of the heauenly lyfe.
but also hath chozen us too be Heirs of his Kingdom, and of the heavenly life.
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Wee can well 〈 ◊ 〉 confesse, that our chiefe studie and indeuer ought too bee too 〈 … 〉 a well ordered lyfe:
we can well 〈 ◊ 〉 confess, that our chief study and endeavour ought too be too 〈 … 〉 a well ordered life:
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that is too wit, to praise God.
that is too wit, to praise God.
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For if a man aske vs wherefore wee bee in this world, wherefore God hath such a care of vs,
For if a man ask us Wherefore we be in this world, Wherefore God hath such a care of us,
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wherfore his goodnesse feedeth and cherisheth vs, & finally 〈 ◊ 〉 he dooth as it were put out our eyes with the great number 〈 … 〉 which he bestoweth vppon vs:
Wherefore his Goodness feeds and Cherishes us, & finally 〈 ◊ 〉 he doth as it were put out our eyes with the great number 〈 … 〉 which he bestoweth upon us:
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it is too the end wee should 〈 … 〉 some acknowledgement of them vntoo him.
it is too the end we should 〈 … 〉 Some acknowledgement of them unto him.
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For (as it is sayd in 〈 ◊ 〉 Psalme) wee 〈 ◊ 〉 our side cannot profit him at all,
For (as it is said in 〈 ◊ 〉 Psalm) we 〈 ◊ 〉 our side cannot profit him At all,
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nother requyreth 〈 … 〉 else of vs in exchaunge than thanksgiuing, according as it is 〈 ◊ 〉 in the hundred and sixteenth Psalme, What shall I render too the 〈 ◊ 〉 for all the benefites which I haue receyued of him,
neither requireth 〈 … 〉 Else of us in exchange than thanksgiving, according as it is 〈 ◊ 〉 in the hundred and sixteenth Psalm, What shall I render too the 〈 ◊ 〉 for all the benefits which I have received of him,
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but onely too 〈 ◊ 〉 the cuppe of welfare at his hand, and too call vppon his name? 〈 … 〉 see then that all that euer wee can bring vntoo God, is but too ac••owledge our selues bound too him for all things.
but only too 〈 ◊ 〉 the cup of welfare At his hand, and too call upon his name? 〈 … 〉 see then that all that ever we can bring unto God, is but too ac••owledge our selves bound too him for all things.
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And yet for all that 〈 ◊ 〉 dischargeth his dewtie, no nor the hundredth part of it in that b•halfe,
And yet for all that 〈 ◊ 〉 dischargeth his duty, no nor the hundredth part of it in that b•halfe,
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but rather all of vs from the greatest too the least doo defraud 〈 ◊ 〉 of it, in as much as wee ceasse not through our leawdnesse, to bury 〈 ◊ 〉 praise, which ought too ring 〈 … 〉 in our mouthes.
but rather all of us from the greatest too the least do defraud 〈 ◊ 〉 of it, in as much as we cease not through our Lewdness, to bury 〈 ◊ 〉 praise, which ought too ring 〈 … 〉 in our mouths.
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For this cause 〈 ◊ 〉 Lord rebuketh vs for our negligence, for wheras the holy scripture exhorteth vs too praise God,
For this cause 〈 ◊ 〉 Lord Rebuketh us for our negligence, for whereas the holy scripture exhorteth us too praise God,
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and vseth so many woordes too that pur•ose: let vs not thinke that they bee super•••ous:
and uses so many words too that pur•ose: let us not think that they be super•••ous:
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but let vs acknow•edge them too bee as many vpbraydings of our churlishnesse and vn•y•dnesse for fayling in the thing that is so requisite,
but let us acknow•edge them too be as many upbraidings of our churlishness and vn•y•dnesse for failing in the thing that is so requisite,
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and (as yee would 〈 ◊ 〉) the principall poynt of our life.
and (as ye would 〈 ◊ 〉) the principal point of our life.
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Trew it is that the holy Ghost •ooth oftentimes set foorth other reasons why wee shoud magnifye Gods name,
True it is that the holy Ghost •ooth oftentimes Set forth other Reasons why we should magnify God's name,
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as the order of nature, the fruites which the earth yeeldeth the ayde and help which God giueth vs & such other things:
as the order of nature, the fruits which the earth yields the aid and help which God gives us & such other things:
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and those are sufficient matter wherfore too prayse God.
and those Are sufficient matter Wherefore too praise God.
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But S. Paule leadeth vs hygher heere, and will haue vs too glorifye God aboue all things,
But S. Paul leads us higher Here, and will have us too Glorify God above all things,
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for bycause he thinkes it not ynough too haue set vs in the worlde, and too cherish vs there,
for Because he thinks it not enough too have Set us in the world, and too cherish us there,
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and too haue prouided all things needfull for the passing of this transitorie lyfe:
and too have provided all things needful for the passing of this transitory life:
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Then are wee dubble bound vntoo God, and that much more streytly than the ignorant and vnbeleeuing wretches are.
Then Are we double bound unto God, and that much more streytly than the ignorant and unbelieving wretches Are.
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For although they bee sufficiently bonnd alredye:
For although they be sufficiently bonnd already:
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yit notwithstanding the good which he hath doone vs in Iesus Christ, is without all comparison more excellent and noble,
yet notwithstanding the good which he hath done us in Iesus christ, is without all comparison more excellent and noble,
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bycause he hath adopted vs too bee his children.
Because he hath adopted us too be his children.
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Truely inasmuch as wee bee men, wee bee of the nomber of his creatures which he hath fashioned after his owne image: but what for that:
Truly inasmuch as we be men, we be of the number of his creatures which he hath fashioned After his own image: but what for that:
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This image is defaced in vs by sin, and by the corruption wherwith we bee atteinted by Adams disobediēce.
This image is defaced in us by since, and by the corruption wherewith we be attainted by Adams disobedience.
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And now what other heritage haue wee, than of his wrath and of endlesse death? Too bee shorte, wee bee not woorthy too bee reckened in the number of brute beasts,
And now what other heritage have we, than of his wrath and of endless death? Too be short, we be not worthy too be reckoned in the number of brutus beasts,
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if wee abide in the state which wee haue of nature.
if we abide in the state which we have of nature.
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Now then seyng that God maketh vs members of his onely sonne, & setteth vs in the aray of the Angels,
Now then sing that God makes us members of his only son, & sets us in the array of the Angels,
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& prepareth vs too become parttakers of his owne nature and glory (as sayeth S. Peter in his first Epistle:) ought not wee too perceiue there so hygh and noble a grace,
& Prepareth us too become partakers of his own nature and glory (as Saith S. Peter in his First Epistle:) ought not we too perceive there so high and noble a grace,
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as should rauish vs wholly in loue with it? Thus yee see that of the thinges which S. Paule ment too say in this text, the first is, that wee bee heere exhorted too apply our whole indeuer too the praising of God, verily bycause wee bee too cold & slothfull in that behalfe,
as should ravish us wholly in love with it? Thus ye see that of the things which S. Paul meant too say in this text, the First is, that we be Here exhorted too apply our Whole endeavour too the praising of God, verily Because we be too cold & slothful in that behalf,
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if wee bee not driuen and inforced thereuntoo. Besydes this, S. Paule had one other respect more:
if we be not driven and enforced thereunto. Besides this, S. Paul had one other respect more:
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which was, too feede vs in such wise with the grace that we haue by the Gospell,
which was, too feed us in such wise with the grace that we have by the Gospel,
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as wee may no more couet this thing & that thing after our ordinary manor.
as we may no more covet this thing & that thing After our ordinary manor.
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We see how fickle wee bee of nature, & when God is so good vntoo vs,
We see how fickle we be of nature, & when God is so good unto us,
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as too set his woord before vs:
as too Set his word before us:
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wee will needes haue some other thinges beside, and nothing can content vs. And what is the cause of it:
we will needs have Some other things beside, and nothing can content us And what is the cause of it:
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It is for that wee bee dull, & neuer conceiued nor vnderstoode what God sheweth vs by his word.
It is for that we be dull, & never conceived nor understood what God shows us by his word.
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For we shal see heereafter, that such as know the loue which God sheweth vs in our Lord Iesus Christ, haue all that they can wish vpward and downward, farre & wyde. For we shall see hereafter, that such as know the love which God shows us in our Lord Iesus christ, have all that they can wish upward and downward, Far & wide.
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Also S. Paule dooth now call vpon vs too blisse God, too the end too holde vs to the doctrine wherin consisteth the fulnesse of all felicitie, at leastwise if we 〈 … 〉 skill too vse it too our profit.
Also S. Paul doth now call upon us too bliss God, too the end too hold us to the Doctrine wherein Consisteth the fullness of all felicity, At leastwise if we 〈 … 〉 skill too use it too our profit.
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••thermore let vs marke also, how not without cause he sayeth, 〈 ◊ 〉 is in spirituall blissings.
••thermore let us mark also, how not without cause he Saith, 〈 ◊ 〉 is in spiritual blessings.
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For although wee cannot eate a bit of 〈 ◊ 〉 nor drinke a drop of water without theft too Godward,
For although we cannot eat a bit of 〈 ◊ 〉 nor drink a drop of water without theft too Godward,
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except •cknowledge & confesse that he therein sheweth himselfe a very 〈 ◊ 〉 towards vs:
except •cknowledge & confess that he therein shows himself a very 〈 ◊ 〉 towards us:
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yit notwithstāding, the things that concerne this 〈 ◊ 〉 and transitory life of ours, are nothing in respect of the thinges 〈 ◊ 〉 serue for the euerlasting welfare of our soules.
yet notwithstanding, the things that concern this 〈 ◊ 〉 and transitory life of ours, Are nothing in respect of the things 〈 ◊ 〉 serve for the everlasting welfare of our Souls.
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And in very deede 〈 ◊ 〉 Paules exhorting of vs heere too praise God for his heauenly blis••s, is in such wise, that therwithall he giueth vs an incling that we 〈 ◊ 〉 bee pacient if we bee pinched in respect of the flesh,
And in very deed 〈 ◊ 〉 Paul's exhorting of us Here too praise God for his heavenly blis••s, is in such wise, that therewithal he gives us an incling that we 〈 ◊ 〉 be patient if we be pinched in respect of the Flesh,
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& haue not all ••ges at will, but that God cutteth vs short of our pittance,
& have not all ••ges At will, but that God cutteth us short of our pittance,
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& hand••• vs not so tenderly as we would bee. Two things therfore are con••ed heere.
& hand••• us not so tenderly as we would be. Two things Therefore Are con••ed Here.
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The one is, that we should learne too knowe wherin our 〈 ◊ 〉 and perfect happinesse consisteth:
The one is, that we should Learn too know wherein our 〈 ◊ 〉 and perfect happiness Consisteth:
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that is too wit, in the lyfe 〈 ◊ 〉 wee hope for, and which is hid from vs as yit, too the intent we 〈 ◊ 〉 not bee tyed too the world: (Marke that for one poynt.) And se••ly, that if this world shake vs off and dispize vs,
that is too wit, in the life 〈 ◊ 〉 we hope for, and which is hid from us as yet, too the intent we 〈 ◊ 〉 not be tied too the world: (Mark that for one point.) And se••ly, that if this world shake us off and dispize us,
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and men make a 〈 ◊ 〉 stocke of vs, wee must settle our selues in pacience,
and men make a 〈 ◊ 〉 stock of us, we must settle our selves in patience,
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and while 〈 ◊ 〉 despizers of God vaunt themselues with pompe and brauerie, and •eemeth that wee bee vnhappie in respect of them, in so much that 〈 ◊ 〉 of vs suffer hunger and thirst,
and while 〈 ◊ 〉 despizers of God vaunt themselves with pomp and bravery, and •eemeth that we be unhappy in respect of them, in so much that 〈 ◊ 〉 of us suffer hunger and thirst,
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and othersome be trubbled & vexed ••ongfully: wee must looke further.
and Othersome be trubbled & vexed ••ongfully: we must look further.
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And why? Euen bycause wee 〈 ◊ 〉 too content our selues with the heauenly blissings which God 〈 ◊ 〉 bestowed vpon vs. Then must this so great,
And why? Eve Because we 〈 ◊ 〉 too content our selves with the heavenly blessings which God 〈 ◊ 〉 bestowed upon us Then must this so great,
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so hygh, and so inesti••••le prerogatiue, make vs too ouerpasse all incomberances that we can conceiue, whensoeuer God exercizeth and tryeth vs in this worlde 〈 ◊ 〉 many afflictions,
so high, and so inesti••••le prerogative, make us too overpass all incomberances that we can conceive, whensoever God exercizeth and trieth us in this world 〈 ◊ 〉 many afflictions,
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and will haue vs too indure scarcitie and pe••rie 〈 ◊ 〉 many things. This is the effect of the things which wee haue too •arke in this streyne.
and will have us too endure scarcity and pe••rie 〈 ◊ 〉 many things. This is the Effect of the things which we have too •arke in this streyne.
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Now before wee go foreward with the rest, let vs marke that this •oord Blissing, is taken in diuers sences,
Now before we go forward with the rest, let us mark that this •oord Blissing, is taken in diverse Senses,
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when S. Paule applyeth it 〈 ◊ 〉 ther too God or too our selues.
when S. Paul Applieth it 〈 ◊ 〉 there too God or too our selves.
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Whereas he sayeth, the God and father of our Lord Iesus Christ, it must bee layd foorth after this maner:
Whereas he Saith, the God and father of our Lord Iesus christ, it must be laid forth After this manner:
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It is said that wee blisse God, & how? 〈 ◊ 〉 he blisseth vs? After what maner dooth he blisse vs? Wee blisse 〈 ◊ 〉 him as he blisseth vs, wee come farre short of that.
It is said that we bliss God, & how? 〈 ◊ 〉 he blisseth us? After what manner doth he bliss us? we bliss 〈 ◊ 〉 him as he blisseth us, we come Far short of that.
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For (as I haue •••edged alreadie out of the sixteenth Psalme) all our seruices can doo 〈 ◊ 〉 no good:
For (as I have •••edged already out of the sixteenth Psalm) all our services can do 〈 ◊ 〉 no good:
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& agein we must needes conclude, that (as I haue also alledged out of the hundred & xvi. Psalme) all that wee can bring vntoo God is no more but this acknowledgement, that wee bee beholden too him for all the good things which wee haue.
& again we must needs conclude, that (as I have also alleged out of the hundred & xvi. Psalm) all that we can bring unto God is no more but this acknowledgement, that we be beholden too him for all the good things which we have.
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Yee see then that all our blissing is but too yeeld the sacrifice of praize vntoo God.
Ye see then that all our blissing is but too yield the sacrifice of praise unto God.
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Let that serue for one poynt. But now when God blisseth vs, is it but onely in woordes? No:
Let that serve for one point. But now when God blisseth us, is it but only in words? No:
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but it is a filling of vs, and a bestowing of all things vppon vs which wee want,
but it is a filling of us, and a bestowing of all things upon us which we want,
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so farre foorth as is needefull.
so Far forth as is needful.
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And why is this woord Blissing attributed vntoo him? Bycause he needeth not too trauell and take much paine too helpe his seruantes,
And why is this word Blissing attributed unto him? Because he needs not too travel and take much pain too help his Servants,
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and too giue them the things that he knoweth too bee expedient for them.
and too give them the things that he Knoweth too be expedient for them.
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If he doo but say the woord, that is too say, if he doo but vtter his will, the thing is doone.
If he do but say the word, that is too say, if he do but utter his will, the thing is done.
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Forasmuch then as God hauing created the world by his onely woord, hath power also too doo vs good by his alonely behyghting of it:
Forasmuch then as God having created the world by his only word, hath power also too do us good by his alonely behyghting of it:
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therefore it is sayd that wee become riche by his onely blissing, that is too say, by his shewing of himself louing and fauorable too vs. Now let vs see if wee bee too bee excuzed when we defraud God of his dew, by disdeyning too open our lippes too confesse howe much wee bee bound and beholden vntoo him,
Therefore it is said that we become rich by his only blissing, that is too say, by his showing of himself loving and favourable too us Now let us see if we be too be excuzed when we defraud God of his due, by disdaining too open our lips too confess how much we be bound and beholden unto him,
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after wee haue receyued so many benefites at his hand.
After we have received so many benefits At his hand.
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Let all the blissinges that all the men in the world can giue vntoo God, bee layd intoo the balance ageinst the onely blissing wherwith he inricheth vs:
Let all the blessings that all the men in the world can give unto God, be laid into the balance against the only blissing wherewith he enricheth us:
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and which shall outwey other? All that they can alledge, is, but that they must bee fayne too confesse, that they can nother doo,
and which shall outwey other? All that they can allege, is, but that they must be fain too confess, that they can neither do,
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nor say any thing that is aught woorth:
nor say any thing that is aught worth:
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wheras on the other side God sheweth vs that he hath all that is requisite for our welfare.
whereas on the other side God shows us that he hath all that is requisite for our welfare.
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Therefore it is not without cause that S. Paule sayeth heere, that the faithfull must giue and apply all their wittes and indeuers too blisse God, seyng he giueth them so great cause:
Therefore it is not without cause that S. Paul Saith Here, that the faithful must give and apply all their wits and indeuers too bliss God, sing he gives them so great cause:
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for else they bee vnthankfull and starke churles. Therefore he speaketh twoo thinges: The father of our Lord Iesus Christ, vvhich hath blissed vs in Christ.
for Else they be unthankful and stark churls. Therefore he speaks twoo things: The father of our Lord Iesus christ, which hath Blessed us in christ.
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namely, that the God whom wee feele so fauorable vntoo vs, is the father of our Lord Iesus Christ.
namely, that the God whom we feel so favourable unto us, is the father of our Lord Iesus christ.
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This circumstance deserueth too bee well marked.
This circumstance deserves too be well marked.
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For thereby S. Paule dooth vs too vnderstand, that Gods benefites, & specially those that belong too the heauenly lyfe,
For thereby S. Paul doth us too understand, that God's benefits, & specially those that belong too the heavenly life,
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and too the euerlasting saluation of our soules, cannot come at vs, except Iesus Christ bee as it were the cundit pype of them,
and too the everlasting salvation of our Souls, cannot come At us, except Iesus christ be as it were the cundit pipe of them,
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so as wee may bee made parttakers of them for 〈 … 〉 Therefore let vs marke well that wee bee shet out from all 〈 … 〉,
so as we may be made partakers of them for 〈 … 〉 Therefore let us mark well that we be shet out from all 〈 … 〉,
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and from all things that concerne the saluation of our 〈 … 〉 Iesus Christ become our mene.
and from all things that concern the salvation of our 〈 … 〉 Iesus christ become our mean.
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Trew it is that the 〈 … 〉 doo eate and drinke and glut themselues to the vttermost, 〈 … 〉 shyneth vpon them.
True it is that the 〈 … 〉 do eat and drink and glut themselves to the uttermost, 〈 … 〉 shineth upon them.
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But yet howsoeuer they fare, to speake 〈 … 〉 they inioy not any of all the thinges that God giueth them, 〈 … 〉 they vsurp them without any lawfull tytle too them.
But yet howsoever they fare, to speak 〈 … 〉 they enjoy not any of all the things that God gives them, 〈 … 〉 they usurp them without any lawful title too them.
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For the 〈 … 〉 was made for Gods children, yea and that in respect of their 〈 … 〉, which is our Lord Iesus Christ.
For the 〈 … 〉 was made for God's children, yea and that in respect of their 〈 … 〉, which is our Lord Iesus christ.
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Too be short, it is not 〈 … 〉 that S. Paule shewing how God hath giuen himselfe 〈 … 〉, sayeth that it is bycause he is the father of our Lord Iesus 〈 … 〉.
Too be short, it is not 〈 … 〉 that S. Paul showing how God hath given himself 〈 … 〉, Saith that it is Because he is the father of our Lord Iesus 〈 … 〉.
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But (as I told you euen now) heere the matter standeth not 〈 … 〉 eating and drinking,
But (as I told you even now) Here the matter Stands not 〈 … 〉 eating and drinking,
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but vppon farre greater and preciouser 〈 … 〉: namely that God hath adopted vs for his children.
but upon Far greater and preciouser 〈 … 〉: namely that God hath adopted us for his children.
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And so ye• 〈 ◊ 〉 effect what wee haue too beare in mynd. ••wbeit, for the better profiting of our selues by this streyne:
And so ye• 〈 ◊ 〉 Effect what we have too bear in mind. ••wbeit, for the better profiting of our selves by this streyne:
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Let 〈 … 〉 that we must brydle our selues, least wee wander intoo 〈 … 〉 when wee knowe God the father of our Lord 〈 … 〉.
Let 〈 … 〉 that we must bridle our selves, lest we wander into 〈 … 〉 when we know God the father of our Lord 〈 … 〉.
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And why? For the Papists haue this word God often 〈 … 〉 in their mouthes,
And why? For the Papists have this word God often 〈 … 〉 in their mouths,
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and lykewyse the woorde Iesus Christ, 〈 … 〉 the meane whyle they haue disfigured Iesus Christ,
and likewise the word Iesus christ, 〈 … 〉 the mean while they have disfigured Iesus christ,
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and 〈 … 〉 the doctrine of his Gospell wherin he should bee seene. So 〈 … 〉 they a God: howbeit but by confuzed imaginatiō:
and 〈 … 〉 the Doctrine of his Gospel wherein he should be seen. So 〈 … 〉 they a God: howbeit but by confused imagination:
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& in the meane 〈 ◊ 〉 they knowe him not.
& in the mean 〈 ◊ 〉 they know him not.
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And truly, they wo•e no more what God 〈 ◊ 〉 worship, than the Turkes doo.
And truly, they wo•e no more what God 〈 ◊ 〉 worship, than the Turkes do.
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Wee know that our Lord Iesus 〈 … 〉 (in the fourth of Iohn) sayth, that they which haue not the 〈 … 〉 too rule themselues well, wote not what they worship, 〈 … 〉 continually forge Idolls too themselues.
we know that our Lord Iesus 〈 … 〉 (in the fourth of John) say, that they which have not the 〈 … 〉 too Rule themselves well, wot not what they worship, 〈 … 〉 continually forge Idols too themselves.
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Therfore there is 〈 … 〉 one way too haue good and infallible accesse vntoo God:
Therefore there is 〈 … 〉 one Way too have good and infallible access unto God:
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and 〈 … 〉 by beholding him in his lyuely image, for his maiestie is too 〈 … 〉, too farre of,
and 〈 … 〉 by beholding him in his lively image, for his majesty is too 〈 … 〉, too Far of,
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and too deepe for vs. But Iesus Christ hath 〈 … 〉 himselfe too vs,
and too deep for us But Iesus christ hath 〈 … 〉 himself too us,
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and applyed himselfe too our weaknesse, and 〈 ◊ 〉 vs whatsoeuer was requysite too knowe, that wee myght 〈 ◊ 〉 too God his father.
and applied himself too our weakness, and 〈 ◊ 〉 us whatsoever was requisite too know, that we might 〈 ◊ 〉 too God his father.
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Yee see then that wee must haue our Lord 〈 ◊ 〉 Christ for our way, too the intent wee stray not.
Ye see then that we must have our Lord 〈 ◊ 〉 christ for our Way, too the intent we stray not.
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For seing that 〈 ◊ 〉 is the father of our head and of him that is made one with vs, yee 〈 ◊ 〉 wee may haue accesse too come familiarly vntoo him.
For sing that 〈 ◊ 〉 is the father of our head and of him that is made one with us, ye 〈 ◊ 〉 we may have access too come familiarly unto him.
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And 〈 ◊ 〉 without that mediatour, wee are all shet out from him, and the maiestie of God must needs make the heares of our head too stand vp for feare.
And 〈 ◊ 〉 without that Mediator, we Are all shet out from him, and the majesty of God must needs make the hears of our head too stand up for Fear.
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But when we consider that he calleth himselfe the father of him that is our head:
But when we Consider that he calls himself the father of him that is our head:
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wee knowe that he also must needs auow vs for his children, bycause he hath bought vs.
we know that he also must needs avow us for his children, Because he hath bought us
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Furthermore although S. Paule doo set downe heere but the one woord of Spirituall blissinges: yit notwithstanding he sheweth that God hath shewed himselfe bountifull towardes vs mo wayes than one.
Furthermore although S. Paul do Set down Here but the one word of Spiritual blessings: yet notwithstanding he shows that God hath showed himself bountiful towards us more ways than one.
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And therof he will make a more large declaration hereafter, by laying foorth the benefites particularly which wee obteyne by the Gospell.
And thereof he will make a more large declaration hereafter, by laying forth the benefits particularly which we obtain by the Gospel.
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For all this chapter is full of them.
For all this chapter is full of them.
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But howsoeuer the eace standeth, yit dooth he giue vs too vnderstand in this streyne, that Gods giuing of his gracious gyfts vnto vs, is not by patches and parcells,
But howsoever the eace Stands, yet doth he give us too understand in this streyne, that God's giving of his gracious Gifts unto us, is not by Patches and parcels,
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and that his making of vs too taste them, is not with a wet finger and away, as they say:
and that his making of us too taste them, is not with a wet finger and away, as they say:
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but that he hath giuen vs them so diuersly and fully, that wee haue cause too magnifie him in all respectes.
but that he hath given us them so diversely and Fully, that we have cause too magnify him in all respects.
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Therfore let vs vnderstand, that seyng that Iesus Christ is so giuen vntoo vs, in him wee obteyne all that is auaylable too our saluation,
Therefore let us understand, that sing that Iesus christ is so given unto us, in him we obtain all that is available too our salvation,
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and too make vs happie, according also as Paule speaketh of it in the eyght to the Romanes.
and too make us happy, according also as Paul speaks of it in the eyght to the Romans.
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For if the onely sonne bee giuen vntoo vs, how should not all the benefites which he hath in him, bee communicated too vs with him and by his meanes?
For if the only son be given unto us, how should not all the benefits which he hath in him, be communicated too us with him and by his means?
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But howsoeuer wee fare, let vs learne too fauour Gods spirituall giftes in such wise, as all our wittes may bee gathered home to make much of them.
But howsoever we fare, let us Learn too favour God's spiritual Gifts in such wise, as all our wits may be gathered home to make much of them.
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it myght haue bin 〈 ◊ 〉 that Gods grace is common too al men,
it might have been 〈 ◊ 〉 that God's grace is Common too all men,
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And for the bringing therof too passe: let vs beware that wee haue not our myndes too much wedded too the world.
And for the bringing thereof too pass: let us beware that we have not our minds too much wedded too the world.
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For the verie cause that draweth vs away, so as we perceyue not the hundredth part of the good that God hath doone vs,
For the very cause that draws us away, so as we perceive not the hundredth part of the good that God hath done us,
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nor can apply his benefites too our profit:
nor can apply his benefits too our profit:
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is our owne vanitie, bycause euery of vs begulleth himselfe with his owne fond and wandering lustes.
is our own vanity, Because every of us begulleth himself with his own found and wandering lusts.
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Therfore let vs learne too shake off the things that stop vs from comming too our Lord Iesus Christ.
Therefore let us Learn too shake off the things that stop us from coming too our Lord Iesus christ.
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And although our naughtie nature prouoke vs too seeke the transitorie things of this world:
And although our naughty nature provoke us too seek the transitory things of this world:
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yit let vs doo our indeuer to withdrawe from them, so as wee may yeeld our selues with a free hart vntoo God,
yet let us do our endeavour to withdraw from them, so as we may yield our selves with a free heart unto God,
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and bee earnestly mynded too obey him, and too giue our selves wholly vntoo him, for so is it his will too haue vs ioyned vnto him.
and be earnestly minded too obey him, and too give our selves wholly unto him, for so is it his will too have us joined unto him.
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This is the thing which wee haue too marke vppon S. Paule, when hauing spoken of the spirituall blissings, he addeth immediatly, in heauenly places or thinges:
This is the thing which we have too mark upon S. Paul, when having spoken of the spiritual blessings, he adds immediately, in heavenly places or things:
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whereby he ment too shewe, that wee bee not 〈 … 〉 receiue the gracious giftes which are communicated too vs in 〈 … 〉 Iesus Christ,
whereby he meant too show, that we be not 〈 … 〉 receive the gracious Gifts which Are communicated too us in 〈 … 〉 Iesus christ,
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and which God would haue vs too possesse:
and which God would have us too possess:
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till 〈 … 〉 howe there is not any thing in this world, that ought too 〈 … 〉.
till 〈 … 〉 how there is not any thing in this world, that ought too 〈 … 〉.
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Wherefore when wee once knowe that wee bee not 〈 … 〉 and made too dwell alwayes in this world,
Wherefore when we once know that we be not 〈 … 〉 and made too dwell always in this world,
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but that wee must 〈 … 〉 as wayfarers in it, and that our euerlasting heritage and 〈 … 〉 in heauen:
but that we must 〈 … 〉 as wayfarers in it, and that our everlasting heritage and 〈 … 〉 in heaven:
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let vs thereuppon make thitherwarde, and 〈 ◊ 〉 our selues too it more and more. And although wee bee feeble:
let us thereupon make thitherward, and 〈 ◊ 〉 our selves too it more and more. And although we be feeble:
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〈 ◊ 〉 not faynt, but plucke vp a good hart, and pray God too giue 〈 ◊ 〉 Moreouer yee see that the cause why S. Paule setteth downe 〈 ◊ 〉 Blissings, is too doo vs too wit, that wheras the diuell 〈 … 〉 any traynes too thrust out of the way, God will prouide (〈 … 〉 them all.
〈 ◊ 〉 not faint, but pluck up a good heart, and pray God too give 〈 ◊ 〉 Moreover ye see that the cause why S. Paul sets down 〈 ◊ 〉 Blessings, is to do us too wit, that whereas the Devil 〈 … 〉 any trains too thrust out of the Way, God will provide (〈 … 〉 them all.
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And why? For he hath such store of blissings, that he 〈 … 〉 and destroy all that euer may bee ageinst our 〈 … 〉.
And why? For he hath such store of blessings, that he 〈 … 〉 and destroy all that ever may be against our 〈 … 〉.
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But now let vs fall downe before the maiestie of our good God, 〈 … 〉 of our faultes, praying him to touche vs more 〈 … 〉 with them, that wee may bee brought to trew repentance,
But now let us fallen down before the majesty of our good God, 〈 … 〉 of our Faults, praying him to touch us more 〈 … 〉 with them, that we may be brought to true Repentance,
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so 〈 … 〉 may condemne our selues, and seeke to our Lord Iesus Christ 〈 … 〉 that wee want,
so 〈 … 〉 may condemn our selves, and seek to our Lord Iesus christ 〈 … 〉 that we want,
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euen according too his 〈 ◊ 〉 of vs aforehand.
even according too his 〈 ◊ 〉 of us aforehand.
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and that not for one day or at a brayd, but 〈 … 〉 and stedfastly too our lyues end:
and that not for one day or At a brayed, but 〈 … 〉 and steadfastly too our lives end:
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and that whatsoeuer befall vs, 〈 … 〉 alwayes assure our selues that we haue cause too praise our 〈 … 〉,
and that whatsoever befall us, 〈 … 〉 always assure our selves that we have cause too praise our 〈 … 〉,
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and that if wee be poore and miserable in this world, the 〈 … 〉 is ynough too quiet vs,
and that if we be poor and miserable in this world, the 〈 … 〉 is enough too quiet us,
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& to sweeten all our afflictions and 〈 ◊ 〉, and too giue vs such contentation,
& to sweeten all our afflictions and 〈 ◊ 〉, and too give us such contentation,
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as wee may neuerthelesse 〈 ◊ 〉 mouthes open too blisse God for shewing himselfe so kynd 〈 ◊ 〉 and liberall towards vs,
as we may nevertheless 〈 ◊ 〉 mouths open too bliss God for showing himself so kind 〈 ◊ 〉 and liberal towards us,
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as euen too adopt vs too his children, 〈 … 〉 shewe vs that the heritage which hath bin purchaced for vs by 〈 … 〉 of his only sonne, is redie for vs,
as even too adopt us too his children, 〈 … 〉 show us that the heritage which hath been purchased for us by 〈 … 〉 of his only son, is ready for us,
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and wee can not misse of it, 〈 … 〉 go too it with trew and inuincible constancie of fayth.
and we can not miss of it, 〈 … 〉 go too it with true and invincible constancy of faith.
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That it 〈 … 〉 please him too graunt this grace not only too vs, but also too all 〈 … 〉. &c.
That it 〈 … 〉 please him too grant this grace not only too us, but also too all 〈 … 〉. etc.
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¶ The second Sermon vppon the first Chapter.
¶ The second Sermon upon the First Chapter.
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3. Blissed bee the God and father of our Lord Iesus Christ, which hath blissed vs with all spirituall blissing in heauenly things in Christ:
3. Blessed be the God and father of our Lord Iesus christ, which hath Blessed us with all spiritual blissing in heavenly things in christ:
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4. According too his choozing of vs in him before the foundation of the world, too the end wee should bee holy and vnblamable before him in charitie.
4. According too his choosing of us in him before the Foundation of the world, too the end we should be holy and Unblamable before him in charity.
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WEe haue seene heeretofore how S. Paule exhorted vs too praise and blisse God, bycause he hath blissed vs,
we have seen heretofore how S. Paul exhorted us too praise and bliss God, Because he hath Blessed us,
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and that not after an earthly maner, but after a spirituall maner, too the end wee should learne too holde our selues contented with Gods shewing of his fatherly goodnesse and loue towards vs, in opening the gate of the kingdome of heauen vnto vs by hope, in so much that although wee bee subiect too much miserie in this world,
and that not After an earthly manner, but After a spiritual manner, too the end we should Learn too hold our selves contented with God's showing of his fatherly Goodness and love towards us, in opening the gate of the Kingdom of heaven unto us by hope, in so much that although we be Subject too much misery in this world,
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yit it is good reason that wee should content our selues with Gods choozing of vs after that fashion,
yet it is good reason that we should content our selves with God's choosing of us After that fashion,
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and with his calling of vs too him, according as it is witnessed too vs by the Gospell, that he is our father,
and with his calling of us too him, according as it is witnessed too us by the Gospel, that he is our father,
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namely in as much as he hath knit vs too our Lord Iesus Christ as members too their head.
namely in as much as he hath knit us too our Lord Iesus christ as members too their head.
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And now S. Paule bringeth vs too the originall & welspring, or rather too the principall cause tha• caused God too take vs into his fauour.
And now S. Paul brings us too the original & wellspring, or rather too the principal cause tha• caused God too take us into his favour.
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For it is not ynough that God hath vttered the •reasures of his goodnesse and mercy vppon vs, too drawe vs too the hope of the heauenly lyfe by the Gospell:
For it is not enough that God hath uttered the •reasures of his Goodness and mercy upon us, too draw us too the hope of the heavenly life by the Gospel:
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and yit is that very much. For had not S. Paule added that which wee see presently:
and yet is that very much. For had not S. Paul added that which we see presently:
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and that he offereth it too all without exception, and consequen•ly that it is in euery mans 〈 … 〉 too receyue it through his owne freewill, by meanes whereof the•e should bee some deseruing in vs. For if there were no 〈 … 〉 men,
and that he Offereth it too all without exception, and consequen•ly that it is in every men 〈 … 〉 too receive it through his own freewill, by means whereof the•e should be Some deserving in us For if there were no 〈 … 〉 men,
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but that some receyue Gods grace and 〈 … 〉 what myght bee sayd, but that God hath shewed 〈 … 〉 to all mankynd? But they that are parttakers of the 〈 … 〉 Lord Iesus Christ, atteyne too it by fayth.
but that Some receive God's grace and 〈 … 〉 what might be said, but that God hath showed 〈 … 〉 to all mankind? But they that Are partakers of the 〈 … 〉 Lord Iesus christ, attain too it by faith.
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And so yee see what might bee deemed of it.
And so ye see what might be deemed of it.
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But S. Paule, too exclude all deseruing 〈 ◊ 〉 behalfe, and too shew that all commeth of Gods onely free 〈 ◊ 〉 goodnesse:
But S. Paul, too exclude all deserving 〈 ◊ 〉 behalf, and too show that all comes of God's only free 〈 ◊ 〉 Goodness:
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sayth that he hath blissed vs according too his 〈 ◊ 〉 of vs aforehand.
say that he hath Blessed us according too his 〈 ◊ 〉 of us aforehand.
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As if he should say, that too exalt Gods 〈 … 〉 as becommeth vs, wee must looke vppon the difference that is 〈 ◊ 〉 betweene man and man.
As if he should say, that too exalt God's 〈 … 〉 as becomes us, we must look upon the difference that is 〈 ◊ 〉 between man and man.
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For the Gospell is preached to some, and 〈 ◊ 〉 wote not what it is,
For the Gospel is preached to Some, and 〈 ◊ 〉 wot not what it is,
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but are vtterly shet out from it, as if 〈 ◊ 〉 should make it too rayne in one coast,
but Are utterly shet out from it, as if 〈 ◊ 〉 should make it too rain in one coast,
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and suffer another coast to 〈 ◊ 〉 dry.
and suffer Another coast to 〈 ◊ 〉 dry.
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Now if it bee demaunded why God pitieth the one part, 〈 ◊ 〉 forsaketh and giueth ouer the other:
Now if it be demanded why God Pitieth the one part, 〈 ◊ 〉 Forsaketh and gives over the other:
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there is none other answere 〈 ◊ 〉 that it so pleaseth him.
there is none other answer 〈 ◊ 〉 that it so Pleases him.
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Uppon the preaching of the Gospell in a 〈 ◊ 〉, some shalbee touched with lyuely faith in their hartes,
Upon the preaching of the Gospel in a 〈 ◊ 〉, Some shalbe touched with lively faith in their hearts,
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and 〈 … 〉 go away ageine as they came without faring any whit the 〈 ◊ 〉,
and 〈 … 〉 go away again as they Come without faring any whit the 〈 ◊ 〉,
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or else they harden themselues ageinst God, and bewray the 〈 ◊ 〉 that was hidden in them before, whereof commeth such 〈 ◊ 〉? Euen of this, that God amendeth the one sort by his holy 〈 ◊ 〉,
or Else they harden themselves against God, and bewray the 〈 ◊ 〉 that was hidden in them before, whereof comes such 〈 ◊ 〉? Eve of this, that God amendeth the one sort by his holy 〈 ◊ 〉,
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and leaueth the other sort in their naturall corruption.
and Leaveth the other sort in their natural corruption.
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Yee see 〈 ◊ 〉 that the thing wherein Gods goodnesse shyneth foorth most vntoo 〈 ◊ 〉 that by the preaching of the Gospell too vs, wee haue as it were 〈 ◊ 〉 that he pitieth vs, loueth vs, calleth vs, and allureth vs too him.
Ye see 〈 ◊ 〉 that the thing wherein God's Goodness shineth forth most unto 〈 ◊ 〉 that by the preaching of the Gospel too us, we have as it were 〈 ◊ 〉 that he Pitieth us, loves us, calls us, and Allureth us too him.
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〈 … 〉 when the doctrine that is preached too vs, is receyued of vs 〈 … 〉 effectually:
〈 … 〉 when the Doctrine that is preached too us, is received of us 〈 … 〉 effectually:
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that is yit a further and more speciall token 〈 … 〉 wee perceyue that God intendeth too bee our father,
that is yet a further and more special token 〈 … 〉 we perceive that God intends too be our father,
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and hath 〈 … 〉 vs too bee his children.
and hath 〈 … 〉 us too be his children.
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Not without cause then doth S. Paule say 〈 ◊ 〉 this streyne, that wee bee blissed of God,
Not without cause then does S. Paul say 〈 ◊ 〉 this streyne, that we be Blessed of God,
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For wee of our selues come not too him, wee 〈 ◊ 〉 selues seeke him not:
For we of our selves come not to him, we 〈 ◊ 〉 selves seek him not:
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but the saying of the Prophet Esay must 〈 ◊ 〉 bee fulfilled in all: namely that God sheweth himselfe too such 〈 ◊ 〉 sought him not: but the saying of the Prophet Isaiah must 〈 ◊ 〉 be fulfilled in all: namely that God shows himself too such 〈 ◊ 〉 sought him not:
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and that such as were farre of doo see him neere at 〈 ◊ 〉, and he sayeth too them, heere I am, heere I am;
and that such as were Far of do see him near At 〈 ◊ 〉, and he Saith too them, Here I am, Here I am;
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although you 〈 ◊ 〉 despyzed mee, yit doo I voutsafe too come too you, bycause I haue 〈 ◊ 〉 care of your welfare.
although you 〈 ◊ 〉 despyzed me, yet do I vouchsafe too come too you, Because I have 〈 ◊ 〉 care of your welfare.
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Thus wee see what S. Paule amed at in this 〈 ◊ 〉.
Thus we see what S. Paul amed At in this 〈 ◊ 〉.
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Too bee short wee haue to marke heere, that wee shall neuer know 〈 ◊ 〉 our saluation commeth, till we haue lifted vp our myndes too 〈 ◊ 〉 Gods euerlasting purpose, wherby he hath chozen whom he thought 〈 ◊ 〉;
Too be short we have to mark Here, that we shall never know 〈 ◊ 〉 our salvation comes, till we have lifted up our minds too 〈 ◊ 〉 God's everlasting purpose, whereby he hath chozen whom he Thought 〈 ◊ 〉;
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and left the residew in their owne confuzion and fall.
and left the residue in their own confuzion and fallen.
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Now then 〈 ◊ 〉 is no maruell though some men thinke this doctrine too be straunge and hard:
Now then 〈 ◊ 〉 is no marvel though Some men think this Doctrine too be strange and hard:
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for it agreeth no whit at all too mans naturall wit. If a man aske of the Philosophers:
for it agreeth no whit At all too men natural wit. If a man ask of the Philosophers:
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They wil alwayes tell him that God loueth such as are worthy of it, and that forasmuch as vertue pleaseth him, he dooth also marke out such as are giuen theretoo, too hold them for his people.
They will always tell him that God loves such as Are worthy of it, and that forasmuch as virtue Pleases him, he doth also mark out such as Are given thereto, too hold them for his people.
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Yee see then, that after our owne imagination, wee will deeme that God putteth none other difference between man and man, in louing some,
Ye see then, that After our own imagination, we will deem that God putteth none other difference between man and man, in loving Some,
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and in hating other some, than eche mans owne worthinesse and deseruing.
and in hating other Some, than eke men own worthiness and deserving.
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But by the waye, let vs remember also, that in our owne vnderstanding there is nothing but vanitie,
But by the Way, let us Remember also, that in our own understanding there is nothing but vanity,
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and that wee must not measure God by our meetyard, and that it is too excessyue an ouerweening too bynd God too the stake,
and that we must not measure God by our meetyard, and that it is too excessyue an overweening too bind God too the stake,
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so as he should not do any thing but that which wee could conceyue, and which myght seeme ryghtfull in our eyes.
so as he should not do any thing but that which we could conceive, and which might seem rightful in our eyes.
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The matter therfore concerneth heere the reuerencing of Gods secrets which are incomprehensible too vs, & without wee doo so, wee shall neuer taste the principles of fayth.
The matter Therefore concerns Here the reverencing of God's secrets which Are incomprehensible too us, & without we do so, we shall never taste the principles of faith.
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For wee knowe that our wisdome ought alwayes too begin at humilitie:
For we know that our Wisdom ought always too begin At humility:
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and this humilitie is as much too say, as that we must not fall too weying of Gods iudgments in our owne balance,
and this humility is as much too say, as that we must not fallen too weighin of God's Judgments in our own balance,
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nor take vpō vs to be iudges and determiners of them, but that wee must bee sober,
nor take upon us to be judges and determiners of them, but that we must be Sobrium,
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bycause of the weaknesse of our wit, and that forasmuch as wee bee grosse and dull, wee must magnifie God, and say as wee bee taught by the holy scripture, Lord thy determinations are as a great deepe,
Because of the weakness of our wit, and that forasmuch as we be gross and dull, we must magnify God, and say as we be taught by the holy scripture, Lord thy determinations Are as a great deep,
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Yee see then, that the cause why some men fynd this doctrine hard and irksome, is for that they bee too much wedded too their owne opinion,
Ye see then, that the cause why Some men find this Doctrine hard and irksome, is for that they be too much wedded too their own opinion,
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and cannot submit themselues to Gods wisdome, to receiue his sayings soberly & modestly. And truly we ought too take warning by that which S. Paule sayeth:
and cannot submit themselves to God's Wisdom, to receive his sayings soberly & modestly. And truly we ought too take warning by that which S. Paul Saith:
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namely that man of his owne mother wit vnderstādeth not Gods secretes, but taketh them too bee starke foolishnesse. namely that man of his own mother wit understands not God's secrets, but Takes them too be stark foolishness.
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And why? For wee bee not of his c•unsell, but must haue things reueled too vs by his holy spirit,
And why? For we be not of his c•unsell, but must have things revealed too us by his holy Spirit,
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or else we should neuer know them:
or Else we should never know them:
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& we must haue thē in such measure as he giueth thē vnto vs. S. Paule speaketh there of the things that wee know by experiēce:
& we must have them in such measure as he gives them unto us S. Paul speaks there of the things that we know by experience:
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that is to wit, that we be Gods childrē, that he gouerneth vs by his holy spirit, that he comforteth vs in our aduersities,
that is to wit, that we be God's children, that he Governs us by his holy Spirit, that he comforts us in our adversities,
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& that he strengtheneth vs through pacience.
& that he strengtheneth us through patience.
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We should not conceyue any of all these things, vnlesse we were inlyghtened by his holy Ghost.
We should not conceive any of all these things, unless we were inlyghtened by his holy Ghost.
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How then shall wee vnderstand the thing that is much hygher, namly that God choze vs before the making of the world? Sith the cace standeth so:
How then shall we understand the thing that is much higher, namely that God choze us before the making of the world? Sith the case Stands so:
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let vs learne too put away all that wee conceyue of our owne 〈 ◊ 〉,
let us Learn too put away all that we conceive of our own 〈 ◊ 〉,
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& too lay it vnder foot, and let vs receyue whatsoeuer God 〈 … 〉 vs, discharging our selues vtterly of all selfweening,
& too lay it under foot, and let us receive whatsoever God 〈 … 〉 us, discharging our selves utterly of all selfweening,
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and 〈 … 〉 our selues that wee cannot bring any thing of our owne syde but 〈 … 〉 beastlynesse.
and 〈 … 〉 our selves that we cannot bring any thing of our own side but 〈 … 〉 beastlynesse.
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Thus yee see what wee haue too beare in mynd.
Thus ye see what we have too bear in mind.
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〈 … 〉 in good sooth wee see how S. Paule exhorteth vs to come too the 〈 … 〉 poynt.
〈 … 〉 in good sooth we see how S. Paul exhorteth us to come too the 〈 … 〉 point.
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Who art thou o man (sayeth he) which standest in 〈 … 〉 with thy God? After he had set downe many replyes which we 〈 … 〉 to make, he sayeth, who art thou o man? By the word man he 〈 … 〉 to make vs perceyue our owne fraylty: Who art thou oh man (Saith he) which Standest in 〈 … 〉 with thy God? After he had Set down many replies which we 〈 … 〉 to make, he Saith, who art thou oh man? By the word man he 〈 … 〉 to make us perceive our own frailty:
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for we be but wormes of 〈 … 〉 earth and rottēnesse. for we be but worms of 〈 … 〉 earth and rottenness.
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Now then, what a malipertnesse is it too open 〈 … 〉 mouthes to dispute with God? Is it not a pe•uerting of the whole 〈 … 〉 of nature:
Now then, what a malipertnesse is it too open 〈 … 〉 mouths to dispute with God? Is it not a pe•uerting of the Whole 〈 … 〉 of nature:
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Is it in our power too plucke the Sunne out of the 〈 … 〉,
Is it in our power too pluck the Sun out of the 〈 … 〉,
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or too latch the moone betwixte our teeth, as they say? much lesse 〈 ◊ 〉 it lawful for vs too contend with God,
or too latch the moon betwixt our teeth, as they say? much less 〈 ◊ 〉 it lawful for us too contend with God,
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and too alledge reasons too 〈 ◊ 〉 his iudgments, which wee cannot comprehend.
and too allege Reasons too 〈 ◊ 〉 his Judgments, which we cannot comprehend.
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〈 … 〉 are that will graunt this doctrine of Predestination too bee 〈 … 〉, wherof S. Paule treateth heere:
〈 … 〉 Are that will grant this Doctrine of Predestination too be 〈 … 〉, whereof S. Paul Treateth Here:
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but yit they would it were so 〈 … 〉, as it myght neuer bee spoken of.
but yet they would it were so 〈 … 〉, as it might never be spoken of.
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Yea, but they shew themselues 〈 … 〉 bee but fooles in controllyng the holie Ghoste, which spake it by 〈 … 〉 Prophets and Apostles,
Yea, but they show themselves 〈 … 〉 be but Fools in controlling the holy Ghost, which spoke it by 〈 … 〉 prophets and Apostles,
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yea and euen by the mouth of Gods only 〈 … 〉. For when our Lord Iesus intendeth too assure vs of our 〈 … 〉:
yea and even by the Mouth of God's only 〈 … 〉. For when our Lord Iesus intends too assure us of our 〈 … 〉:
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he sendeth vs too this euerlasting election, and lykewise when he 〈 … 〉 too magnifie the gift of fayth, the one in the tenth of Ihon, 〈 … 〉 the other in the sixth.
he sends us too this everlasting election, and likewise when he 〈 … 〉 too magnify the gift of faith, the one in the tenth of John, 〈 … 〉 the other in the sixth.
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And therefore those kynd of folke come too 〈 … 〉 too put God too silence,
And Therefore those kind of folk come too 〈 … 〉 too put God too silence,
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and too wype the things out of the holye 〈 … 〉 which are shewed there.
and too wipe the things out of the holy 〈 … 〉 which Are showed there.
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For all the whole scripture is 〈 … 〉. S. Paule spake that of the Lawe and the Prophets.
For all the Whole scripture is 〈 … 〉. S. Paul spoke that of the Law and the prophets.
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Therfore mee also may conclude, that there is no superfluitie in the Gospell, nor any thing which serueth not too good purpose,
Therefore me also may conclude, that there is no superfluity in the Gospel, nor any thing which serveth not too good purpose,
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and whereby wee may 〈 ◊ 〉 bee edifyed both in faith and in the feare of God.
and whereby we may 〈 ◊ 〉 be edified both in faith and in the Fear of God.
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But this doctrine 〈 … 〉 conteyned there, and the holy Ghost speaketh it lowd and shirle.
But this Doctrine 〈 … 〉 contained there, and the holy Ghost speaks it loud and shirle.
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〈 ◊ 〉 Therefore they must needes bee Manichies which intend too nip and 〈 … 〉 the Gospell.
〈 ◊ 〉 Therefore they must needs be Manichaeans which intend too nip and 〈 … 〉 the Gospel.
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For looke what lyketh not them, they did set it aside, 〈 … 〉 forged a Gospell of diuerse peeces, allowing nothing but that 〈 ◊ 〉 they themselues thought good of.
For look what liketh not them, they did Set it aside, 〈 … 〉 forged a Gospel of diverse Pieces, allowing nothing but that 〈 ◊ 〉 they themselves Thought good of.
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Now if such maner of 〈 … 〉 haue shewed a diuelish stubbornnesse ageinst God, in separating 〈 … 〉 things which ought too go toogither in vnseparable bond,
Now if such manner of 〈 … 〉 have showed a devilish stubbornness against God, in separating 〈 … 〉 things which ought too go together in unseparable bound,
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then are they malicious and froward also, which would now a dayes haue the doctrine of election kept in silence.
then Are they malicious and froward also, which would now a days have the Doctrine of election kept in silence.
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For they woulde ouerrule God if it were possible, & stop his mouth as oft as he vttereth any thing that lyketh not them.
For they would overrule God if it were possible, & stop his Mouth as oft as he uttereth any thing that liketh not them.
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Agein, a man may euidently see their beastlynesse, in that S. Paule had not a better proofe whereby too magnifie Gods goodnesse, than this.
Again, a man may evidently see their beastlynesse, in that S. Paul had not a better proof whereby too magnify God's Goodness, than this.
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Then if there were none other reason, yit were it better that the whole world should go too confuzion,
Then if there were none other reason, yet were it better that the Whole world should go too confuzion,
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than that this doctrine should bee suppressed with silence.
than that this Doctrine should be suppressed with silence.
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For is it reason that God should set the infinite treasures of his mercies before our eyes,
For is it reason that God should Set the infinite treasures of his Mercies before our eyes,
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〈 … 〉 hath choozen vs in Christ, before the foundation of the 〈 … 〉:
〈 … 〉 hath choozen us in christ, before the Foundation of the 〈 … 〉:
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and yit that they should not be spoken of, but bee thrust vnder foote? But there are yit twoo reasons mo, which shewe that this doctrine is most needefull too bee preached,
and yet that they should not be spoken of, but be thrust under foot? But there Are yet twoo Reasons more, which show that this Doctrine is most needful too be preached,
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and that wee reape so great profit by it, as it had bin much better that wee had neuer bin borne,
and that we reap so great profit by it, as it had been much better that we had never been born,
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than too bee ignorant of the thing that S. Paule sheweth heere.
than too be ignorant of the thing that S. Paul shows Here.
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For there are twoo thinges wherat wee must chiefly ame, and whereuntoo it behoueth vs too apply all our wittes and indeuers,
For there Are twoo things whereat we must chiefly ame, and whereunto it behooves us too apply all our wits and indeuers,
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and they bee the very summe of all the thinges which God teacheth vs by the holy scripture.
and they be the very sum of all the things which God Teaches us by the holy scripture.
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The one is the magnifying of God as he deserueth, and the other is the assurednesse of our saluation, that wee may call vppon him as our father with full libertie.
The one is the magnifying of God as he deserves, and the other is the assuredness of our salvation, that we may call upon him as our father with full liberty.
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If wee haue not these twoo thinges, wo woorth vs, for there is nother fayth nor religion in vs. Well may wee talke of God,
If we have not these twoo things, woe worth us, for there is neither faith nor Religion in us Well may we talk of God,
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but it shalbee but a leazing.
but it shalbe but a leazing.
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As touching the first poynt, I haue tolde you alreadie that Gods grace is not sufficiently knowen but by se•ting Gods election as it were before our eyes.
As touching the First point, I have told you already that God's grace is not sufficiently known but by se•ting God's election as it were before our eyes.
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For put the cace that God drawe all men alyke, and that such as intend too obteyne saluation, must come of their owne free will and selfmouing:
For put the case that God draw all men alike, and that such as intend too obtain salvation, must come of their own free will and selfmouing:
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if it be so, then is it certeine that wee deserue too bee receyued at Gods hand,
if it be so, then is it certain that we deserve too be received At God's hand,
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and that he should handle euery man according too his worthinesse.
and that he should handle every man according too his worthiness.
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But wherin shall Gods goodnesse bee magnifyed? Euen in this, that he preuenteth vs of his owne mere free good wil,
But wherein shall God's Goodness be magnified? Eve in this, that he preventeth us of his own mere free good will,
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and loueth vs neuerthelesse without fynding any thing eyther in vs or in our woorkes why he should loue vs. If this bee trew,
and loves us nevertheless without finding any thing either in us or in our works why he should love us If this be true,
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then must there needes bee election, so as God must take the one sort bycause he thinketh it good so to doo, & leaue the other.
then must there needs be election, so as God must take the one sort Because he Thinketh it good so to do, & leave the other.
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Thus ye see it is a most assured point, that Gods glory doth not appeere & shyne foorth as were requisite,
Thus you see it is a most assured point, that God's glory does not appear & shine forth as were requisite,
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except it be knowen that he sheddeth foorth his goodnesse and loue where it pleaseth him.
except it be known that he sheds forth his Goodness and love where it Pleases him.
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I sayd euen now that the preaching of his word is a singuler benefyte too vs. And that is the cause why it is sayd so often in the Lawe & 〈 … 〉, that God hath not delt so with any other nation,
I said even now that the preaching of his word is a singular benefit too us And that is the cause why it is said so often in the Law & 〈 … 〉, that God hath not dealt so with any other Nation,
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as he 〈 … 〉 the linage of Abrahā, in that he voutsaf•d too chooze & adopt 〈 … 〉 the lawe was a sure record.
as he 〈 … 〉 the lineage of Abrahā, in that he voutsaf•d too chooze & adopt 〈 … 〉 the law was a sure record.
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So then the children of 〈 … 〉 exhorted too prayse God, bycause he had vo•safed to gyue 〈 … 〉 law,
So then the children of 〈 … 〉 exhorted too praise God, Because he had vo•safed to gyve 〈 … 〉 law,
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and in the meane whyle had let the poore •entyles 〈 … 〉 folk that perteyned not too him at all.
and in the mean while had let the poor •entyles 〈 … 〉 folk that pertained not to him At all.
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But it is yit a farre 〈 … 〉 specialler priuiledge, when he maketh vs too fare the better 〈 … 〉 woord.
But it is yet a Far 〈 … 〉 specialler privilege, when he makes us too fare the better 〈 … 〉 word.
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For it is certeyne that our eares myght bee beaten 〈 … 〉 with the things that should bee told vs,
For it is certain that our ears might be beaten 〈 … 〉 with the things that should be told us,
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and wee bee neuer the 〈 … 〉 for it, vntill God speake to vs by his holy spirit within vs. Then 〈 … 〉 matter God sheweth a dubble grace.
and we be never the 〈 … 〉 for it, until God speak to us by his holy Spirit within us Then 〈 … 〉 matter God shows a double grace.
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The one is when he 〈 … 〉 vp men to preache the Gospell too vs: The one is when he 〈 … 〉 up men to preach the Gospel too us:
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for no man is meete & 〈 … 〉 too doo it of himselfe.
for no man is meet & 〈 … 〉 too do it of himself.
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Needes therefore must they bee of Gods 〈 … 〉, which doo call vs too him,
Needs Therefore must they be of God's 〈 … 〉, which do call us too him,
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and offer vs the hope of saluation.
and offer us the hope of salvation.
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But yit for all that, let vs marke well that wee cannot beleeue, except 〈 ◊ 〉 himself too vs by his holy spirit,
But yet for all that, let us mark well that we cannot believe, except 〈 ◊ 〉 himself too us by his holy Spirit,
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and speake too our hartes 〈 … 〉 holy Ghost, as well as he hath spoken too our eares by the 〈 … 〉 of man.
and speak too our hearts 〈 … 〉 holy Ghost, as well as he hath spoken too our ears by the 〈 … 〉 of man.
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And that is the cause why the Prophet Esay sayeth, 〈 … 〉 beleeued our doctrine? or too whom is the arme of the Lord 〈 … 〉? He sheweth that there is no fayth in the world, till God haue 〈 … 〉 in mennes myndes and hartes by the power of his holy 〈 … 〉 And for the very same cause also dooth our Lord Iesus say, that 〈 … 〉 commeth too him except he bee drawen by the father: And that is the cause why the Prophet Isaiah Saith, 〈 … 〉 believed our Doctrine? or too whom is the arm of the Lord 〈 … 〉? He shows that there is no faith in the world, till God have 〈 … 〉 in men's minds and hearts by the power of his holy 〈 … 〉 And for the very same cause also doth our Lord Iesus say, that 〈 … 〉 comes to him except he be drawn by the father:
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but 〈 … 〉 hath learned of my father (sayeth he) the same submitteth 〈 … 〉 mee.
but 〈 … 〉 hath learned of my father (Saith he) the same submitteth 〈 … 〉 me.
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Too be short, wee see manifestly that God sheweth 〈 … 〉 too vs, when he voutsafeth too inlyghten vs by his holy 〈 ◊ 〉 too the end wee should bee drawen too the fayth of his Gospell.
Too be short, we see manifestly that God shows 〈 … 〉 too us, when he vouchsafeth too inlyghten us by his holy 〈 ◊ 〉 too the end we should be drawn too the faith of his Gospel.
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If the same were doone commonly and indifferently too all men: yit 〈 ◊ 〉 wee haue cause too magnify God.
If the same were done commonly and indifferently too all men: yet 〈 ◊ 〉 we have cause too magnify God.
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But now when wee see that 〈 ◊ 〉 are hardened, and othersome vnconstant:
But now when we see that 〈 ◊ 〉 Are hardened, and Othersome unconstant:
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and that some go their 〈 … 〉 without taking any profit by the things that they haue heard, 〈 ◊ 〉 othersome bee altoogither blockishe:
and that Some go their 〈 … 〉 without taking any profit by the things that they have herd, 〈 ◊ 〉 Othersome be altoogither blockish:
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it is certaine that the same 〈 … 〉 Gods grace more apparant too vs, according as S. Luke 〈 … 〉, that at S. Paules preaching,
it is certain that the same 〈 … 〉 God's grace more apparent too us, according as S. Lycia 〈 … 〉, that At S. Paul's preaching,
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as many beleeued as were 〈 … 〉 too saluation. Uerily the number of people was great that 〈 ◊ 〉 S. Paules Sermon:
as many believed as were 〈 … 〉 too salvation. Verily the number of people was great that 〈 ◊ 〉 S. Paul's Sermon:
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and out of all doubt he on his side had so 〈 ◊ 〉 grace, as ought to haue moued euen the very stones.
and out of all doubt he on his side had so 〈 ◊ 〉 grace, as ought to have moved even the very stones.
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And yit 〈 ◊ 〉, a great sort continued in their vnbeleefe and stubbornnesse, and othersome beleeued.
And yet 〈 ◊ 〉, a great sort continued in their unbelief and stubbornness, and Othersome believed.
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Now S. Luke sayeth playnly that the cause therof was not for that the one sort were more forewarde folke than the other,
Now S. Lycia Saith plainly that the cause thereof was not for that the one sort were more forward folk than the other,
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or for that there was any towardnesse of vertue more in the one than in the other:
or for that there was any towardness of virtue more in the one than in the other:
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but for that God had foreordeyned them too saluation.
but for that God had foreordeyned them too salvation.
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Therefore at one woord, wee see that all mannes deseruing must ceasse and be layd vnder foote,
Therefore At one word, we see that all Man's deserving must cease and be laid under foot,
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or else God shall not haue his deserued praise. Yea and wee must vnderstand, that fayth commeth not of our selues:
or Else God shall not have his deserved praise. Yea and we must understand, that faith comes not of our selves:
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for if it did, then should there be some woorthinesse in our woorkes.
for if it did, then should there be Some worthiness in our works.
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Trew it is, that by fayth wee confesse that there is nothing but wretchednesse in vs, that wee bee damned and accursed,
True it is, that by faith we confess that there is nothing but wretchedness in us, that we be damned and accursed,
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and that wee bring not aught with vs but onely an acknowledgement of our sinnes.
and that we bring not aught with us but only an acknowledgement of our Sins.
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But yit should our fayth serue for some desert, if we had it of our owne breeding.
But yet should our faith serve for Some desert, if we had it of our own breeding.
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Wee must therefore conclude, that it is impossible for men too beleeue, vnlesse it bee giuen them from aboue.
we must Therefore conclude, that it is impossible for men too believe, unless it be given them from above.
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And surely S. Paule declareth heere a thing well woorthie too bee marked, when he sayeth, blissed bee God. And for what cause? Euen for inriching vs in such wise in Iesus Christ, that our lyfe is happie and blissed.
And surely S. Paul Declareth Here a thing well worthy too be marked, when he Saith, Blessed be God. And for what cause? Eve for enriching us in such wise in Iesus christ, that our life is happy and Blessed.
cc av-j n1 np1 vvz av dt n1 av j av vbi vvn, c-crq pns31 vvz, vvn vbb np1. cc p-acp r-crq n1? np1 p-acp vvg pno12 p-acp d j p-acp np1 np1, cst po12 n1 vbz j cc vvn.
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And afterward he addeth, according too his choozing of vs. Is not fayth comprehended among the spirituall riches whereof S. Paule maketh mention? Yis,
And afterwards he adds, according too his choosing of us Is not faith comprehended among the spiritual riches whereof S. Paul makes mention? Yis,
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and (which is more) it is the chiefe of them.
and (which is more) it is the chief of them.
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For it is by fayth that wee receyue the holy Ghost, it is by fayth that wee become patient in our aduersities, it is by fayth that we become obedient too God, it is by fayth that wee bee sanctifyed to his seruice.
For it is by faith that we receive the holy Ghost, it is by faith that we become patient in our adversities, it is by faith that we become obedient too God, it is by faith that we be sanctified to his service.
p-acp pn31 vbz p-acp n1 cst pns12 vvb dt j n1, pn31 vbz p-acp n1 cst pns12 vvb j p-acp po12 n2, pn31 vbz p-acp n1 cst pns12 vvb j av np1, pn31 vbz p-acp n1 cst pns12 vbb vvn p-acp po31 n1.
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Too bee short, fayth continueth alwayes chiefe of the spirituall benefites that God bestoweth vppon vs. Now let vs remember well S. Paules order.
Too be short, faith Continueth always chief of the spiritual benefits that God bestoweth upon us Now let us Remember well S. Paul's order.
av vbb j, n1 vvz av j-jn pp-f dt j n2 cst np1 vvz p-acp pno12 av vvb pno12 vvi av n1 npg1 n1.
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He sayth that God hath giuen vs fayth as well as any of all the rest, according too his choozing of vs. Wee see then that fayth dependeth vppon Gods election,
He say that God hath given us faith as well as any of all the rest, according too his choosing of us we see then that faith dependeth upon God's election,
pns31 vvz cst np1 vhz vvn pno12 n1 p-acp av c-acp d pp-f d dt n1, vvg av po31 n-vvg pp-f pno12 pns12 vvi av d n1 vvz p-acp npg1 n1,
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or else wee must make S. Paule a lyer.
or Else we must make S. Paul a liar.
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And so as touching the first poynt, yee see that all such as cannot abyde to haue predestination plainly and openly spoken of, are deadly enemies of Gods grace,
And so as touching the First point, ye see that all such as cannot abide to have predestination plainly and openly spoken of, Are deadly enemies of God's grace,
cc av c-acp vvg dt ord n1, pn22 vvb cst d d c-acp vmbx vvi pc-acp vhi n1 av-j cc av-j vvn pp-f, vbr j n2 pp-f npg1 n1,
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and would deface it too the vttermost of their power.
and would deface it too the uttermost of their power.
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For (as I sayd afore) the hyding therof were the ouerthrowing of all religion.
For (as I said afore) the hiding thereof were the overthrowing of all Religion.
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The Papists say wee must dout of it, and that wee cannot come vntoo God otherwyze than with an opinion that he wyll receyue vs:
The Papists say we must doubt of it, and that we cannot come unto God otherwyze than with an opinion that he will receive us:
dt njp2 vvb pns12 vmb vvi pp-f pn31, cc cst pns12 vmbx vvi p-acp np1 av cs p-acp dt n1 cst pns31 vmb vvi pno12:
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but too assure our selues of it, that ought wee not too doo, for that were too great a presumtuousnesse.
but too assure our selves of it, that ought we not too do, for that were too great a presumtuousnesse.
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But when wee pray vntoo God, wee must call 〈 … 〉, at leastwize if we be the scholers of our Lord Iesus Christ, 〈 … 〉 taught vs so too doo.
But when we pray unto God, we must call 〈 … 〉, At leastwize if we be the Scholars of our Lord Iesus christ, 〈 … 〉 taught us so too do.
p-acp c-crq pns12 vvb p-acp np1, pns12 vmb vvi 〈 … 〉, p-acp av cs pns12 vbb dt n2 pp-f po12 n1 np1 np1, 〈 … 〉 vvn pno12 av av vdi.
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Now, doo wee call him father at 〈 … 〉? or are we sure of it in our selues that he is our father? If 〈 … 〉 is there nothing but hipocrisie in our prayers,
Now, do we call him father At 〈 … 〉? or Are we sure of it in our selves that he is our father? If 〈 … 〉 is there nothing but hypocrisy in our Prayers,
av, vdb pns12 vvb pno31 n1 p-acp 〈 … 〉? cc vbr pns12 j pp-f pn31 p-acp po12 n2 cst pns31 vbz po12 n1? cs 〈 … 〉 vbz pc-acp pix cc-acp n1 p-acp po12 n2,
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and the first 〈 … 〉 wee vtter shalbee a stark lye.
and the First 〈 … 〉 we utter shalbe a stark lie.
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The Papistes therfore neuer 〈 … 〉 it is too pray vntoo God, seing they say that they ought not 〈 … 〉 themselues of their saluation.
The Papists Therefore never 〈 … 〉 it is too pray unto God, sing they say that they ought not 〈 … 〉 themselves of their salvation.
dt njp2 av av 〈 … 〉 pn31 vbz av vvb p-acp np1, vvg pns32 vvb cst pns32 vmd xx 〈 … 〉 px32 pp-f po32 n1.
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But (as wee shall see in the 〈 … 〉 chapter specially) the scripture sheweth that if wee will pray too 〈 ◊ 〉 ryghtly, wee must haue beleef in Iesus Christ, which giueth vs 〈 … 〉 & vppon that trust wee by and by conceyue boldnesse. But (as we shall see in the 〈 … 〉 chapter specially) the scripture shows that if we will pray too 〈 ◊ 〉 rightly, we must have belief in Iesus christ, which gives us 〈 … 〉 & upon that trust we by and by conceive boldness.
p-acp (c-acp pns12 vmb vvi p-acp dt 〈 … 〉 n1 av-j) dt n1 vvz d cs pns12 vmb vvi av 〈 sy 〉 av-jn, pns12 vmb vhi n1 p-acp np1 np1, r-crq vvz pno12 〈 … 〉 cc p-acp d n1 pns12 p-acp cc p-acp vvi n1.
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Then 〈 … 〉 the world go, wee must not bee in a mamering nor yet dout,
Then 〈 … 〉 the world go, we must not be in a mamering nor yet doubt,
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but 〈 … 〉 be throughly resolued & perswaded in our selues, that God 〈 … 〉 vs as his children.
but 〈 … 〉 be thoroughly resolved & persuaded in our selves, that God 〈 … 〉 us as his children.
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And how may that bee but by imbracing 〈 … 〉 through fayth, as he offereth it vs in his Gospell,
And how may that be but by embracing 〈 … 〉 through faith, as he Offereth it us in his Gospel,
cc q-crq vmb d vbi p-acp p-acp vvg 〈 … 〉 p-acp n1, c-acp pns31 vvz pn31 pno12 p-acp po31 n1,
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and by 〈 ◊ 〉 our selues also that wee bee grounded in his euerlasting 〈 … 〉 if our fayth should depend vppon our selues:
and by 〈 ◊ 〉 our selves also that we be grounded in his everlasting 〈 … 〉 if our faith should depend upon our selves:
cc p-acp 〈 sy 〉 po12 n2 av cst pns12 vbb vvn p-acp po31 j 〈 … 〉 cs po12 n1 vmd vvi p-acp po12 n2:
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surely it would 〈 … 〉 from vs, and it myght bee shaken of, if it were not 〈 … 〉 aboue.
surely it would 〈 … 〉 from us, and it might be shaken of, if it were not 〈 … 〉 above.
av-j pn31 vmd 〈 … 〉 p-acp pno12, cc pn31 vmd vbi vvn pp-f, cs pn31 vbdr xx 〈 … 〉 a-acp.
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And although wee bee kept or preserued by fayth as 〈 … 〉 S. Peter:
And although we be kept or preserved by faith as 〈 … 〉 S. Peter:
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yit is it God that keepeth or preserueth vs. Then if 〈 … 〉 were not grounded vppon Gods eternall election, it is 〈 … 〉 that Satan myght plucke it from vs euery minute of an houre. yet is it God that Keepeth or Preserveth us Then if 〈 … 〉 were not grounded upon God's Eternal election, it is 〈 … 〉 that Satan might pluck it from us every minute of an hour.
av vbz pn31 np1 cst vvz cc vvz pno12 av cs 〈 … 〉 vbdr xx vvn p-acp npg1 j n1, pn31 vbz 〈 … 〉 cst np1 vmd vvi pn31 p-acp pno12 d n1 pp-f dt n1.
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〈 … 〉 wee were too day the constantest in the world, yit myght wee 〈 … 〉 too morrowe.
〈 … 〉 we were too day the constantest in the world, yet might we 〈 … 〉 too morrow.
〈 … 〉 pns12 vbdr av n1 dt js p-acp dt n1, av vmd pns12 〈 … 〉 av n1.
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But our Lord Iesus sheweth vs the remedie too 〈 … 〉 vs ageinst all temptations, in that he sayeth, you come not 〈 … 〉 of your selues,
But our Lord Iesus shows us the remedy too 〈 … 〉 us against all temptations, in that he Saith, you come not 〈 … 〉 of your selves,
p-acp po12 n1 np1 vvz pno12 dt n1 av 〈 … 〉 pno12 p-acp d n2, p-acp cst pns31 vvz, pn22 vvb xx 〈 … 〉 pp-f po22 n2,
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but the heauenly father bringeth you too mee.
but the heavenly father brings you too me.
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〈 … 〉 as I haue taken you intoo my keeping, bee no more 〈 … 〉,
〈 … 〉 as I have taken you into my keeping, be no more 〈 … 〉,
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for I acknowledge you for the inheritance of God my father, 〈 … 〉 that hath giuen me the charge of you and put you into my hand, 〈 … 〉 than all.
for I acknowledge you for the inheritance of God my father, 〈 … 〉 that hath given me the charge of you and put you into my hand, 〈 … 〉 than all.
c-acp pns11 vvb pn22 p-acp dt n1 pp-f np1 po11 n1, 〈 … 〉 cst vhz vvn pno11 dt n1 pp-f pn22 cc vvb pn22 p-acp po11 n1, 〈 … 〉 cs av-d.
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Wee see then, that besides the setting foorth of 〈 … 〉 glory, our saluatiō also is warranted by Gods eternall 〈 … 〉:
we see then, that beside the setting forth of 〈 … 〉 glory, our salvation also is warranted by God's Eternal 〈 … 〉:
pns12 vvb av, cst p-acp dt n-vvg av pp-f 〈 … 〉 n1, po12 n1 av vbz vvn p-acp npg1 j 〈 … 〉:
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which ought too bee sufficient cause too moue vs too consider 〈 ◊ 〉 at S. Paule treateth of it in this place.
which ought too be sufficient cause too move us too Consider 〈 ◊ 〉 At S. Paul Treateth of it in this place.
r-crq vmd av vbi j n1 av vvi pno12 av vvi 〈 sy 〉 p-acp fw-la np1 vvz pp-f pn31 p-acp d n1.
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Trew it is (as I haue touched alredie) that many men starkle at it 〈 ◊ 〉 they heere that God hath chozen whom he thought good,
True it is (as I have touched already) that many men starkle At it 〈 ◊ 〉 they Here that God hath chozen whom he Thought good,
av-j pn31 vbz (c-acp pns11 vhb vvn av) cst d n2 vvb p-acp pn31 〈 sy 〉 pns32 av cst np1 vhz vvn r-crq pns31 vvd j,
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and 〈 … 〉 all the rest.
and 〈 … 〉 all the rest.
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For wee see that the number of them that come vnto 〈 ◊ 〉 is very small:
For we see that the number of them that come unto 〈 ◊ 〉 is very small:
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and why then hath he refuzed the rest? Uerily as 〈 ◊ 〉 would say that Gods will ought not too stand for a rule towardes 〈 … 〉 It behoueth vs too marke, first that God is not bound at all vntoo any person.
and why then hath he refuzed the rest? Verily as 〈 ◊ 〉 would say that God's will ought not too stand for a Rule towards 〈 … 〉 It behooves us too mark, First that God is not bound At all unto any person.
cc q-crq av vhz pns31 vvn dt n1? av-j c-acp 〈 sy 〉 vmd vvi d n2 vmb vmd xx av vvi p-acp dt n1 p-acp 〈 … 〉 pn31 vvz pno12 av vvi, ord d np1 vbz xx vvn p-acp d p-acp d n1.
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For had wee once that foredeele at his hand, that he were neuer so little beholden vntoo vs:
For had we once that foredeele At his hand, that he were never so little beholden unto us:
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then we might well go too lawe with hun.
then we might well go too law with hun.
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But forasmuch as he on his side is nothing at all bounde vntoo vs, but wee altoogither vntoo him:
But forasmuch as he on his side is nothing At all bound unto us, but we altoogither unto him:
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let vs see now what wee shall win by our contending with him.
let us see now what we shall win by our contending with him.
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For if wee will needes constreyne God too deale alyke with all men, he should haue lesse libertie than mortall creatures.
For if we will needs constreyne God too deal alike with all men, he should have less liberty than Mortal creatures.
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If a man bee riche, he may doo what he listeth with his owne goods:
If a man be rich, he may do what he lists with his own goods:
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if he bee liberall too some one, is it reason he should bee sewed at the Lawe for it,
if he be liberal too Some one, is it reason he should be sewed At the Law for it,
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and that euery man should demaund the lyke summe of him? Behold, a man of his good will aduanceth one whom he loueth:
and that every man should demand the like sum of him? Behold, a man of his good will Advanceth one whom he loves:
cc cst d n1 vmd vvi dt av-j n1 pp-f pno31? vvb, dt n1 pp-f po31 j n1 vvz pi r-crq pns31 vvz:
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now if all poore folke should come and require him too doo as much for them,
now if all poor folk should come and require him to do as much for them,
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as it were of bound dewtie, were it not a fond thing? Uerily a man may adopt the farthest straunger in the world too be his chyld and heire, and it is free for him so too doo.
as it were of bound duty, were it not a found thing? Verily a man may adopt the farthest stranger in the world too be his child and heir, and it is free for him so too do.
c-acp pn31 vbdr pp-f j-vvn n1, vbdr pn31 xx dt j n1? av-j dt n1 vmb vvi dt js n1 p-acp dt n1 av vbi po31 n1 cc n1, cc pn31 vbz j p-acp pno31 av av vdi.
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Behold, God is liberall too all men: for he maketh his sunne too shyne both vppon good and bad.
Behold, God is liberal too all men: for he makes his sun too shine both upon good and bad.
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Onely he reserueth a certeine part of men on whom too bestowe the priuiledge of adopting them too his children.
Only he reserveth a certain part of men on whom too bestow the privilege of adopting them too his children.
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What shall wee now gayne by murmuring ageinst him? If any man say, that then he should seeme too bee an accepter of persons: No, it is not so:
What shall we now gain by murmuring against him? If any man say, that then he should seem too be an accepter of Persons: No, it is not so:
q-crq vmb pns12 av vvi p-acp vvg p-acp pno31? cs d n1 vvi, cst cs pns31 vmd vvi av vbi dt n1 pp-f n2: uh-dx, pn31 vbz xx av:
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for he choozeth not the riche, and letteth the poore go:
for he choozeth not the rich, and lets the poor go:
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he choozeth not noble men and gentlemen, rather than men of no estimation and bace degree.
he choozeth not noble men and gentlemen, rather than men of no estimation and base degree.
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And therefore it cannot bee sayd that there is any accepting of persons before God.
And Therefore it cannot be said that there is any accepting of Persons before God.
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For in choozing those that are vnwoorthy, he hath no respect but only too his owne mere goodnesse:
For in choosing those that Are unworthy, he hath no respect but only too his own mere Goodness:
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nother passeth he whether one bee more woorth than another, but he taketh whom he listeth.
neither passes he whither one bee more worth than Another, but he Takes whom he lists.
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What would wee more? Then is it good reason that we should hold our selues contented with Gods will,
What would we more? Then is it good reason that we should hold our selves contented with God's will,
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and brydle our selues, and let him chooze whom he listeth, bycause his will is the souereine rule of equitie and right.
and bridle our selves, and let him chooze whom he lists, Because his will is the sovereign Rule of equity and right.
cc vvi po12 n2, cc vvb pno31 n1 ro-crq pns31 vvz, c-acp po31 n1 vbz dt j-jn n1 pp-f n1 cc n-jn.
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And so yee see the mouthes of all the world stopped. And so ye see the mouths of all the world stopped.
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And although the wicked and he athenish sort doo grudge and repyne at God, yea or blaspheme him for so dooing:
And although the wicked and he athenish sort do grudge and repine At God, yea or Blaspheme him for so doing:
cc cs dt j cc pns31 j n1 vdi vvi cc vvi p-acp np1, uh cc vvi pno31 p-acp av vdg:
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yit is he myghtie ynough too maynteyne his owne rightuousnesse and infinite wisdome: and when they haue chattered their fill, yit must they bee confounded in the end.
yet is he mighty enough too maintain his own righteousness and infinite Wisdom: and when they have chattered their fill, yet must they be confounded in the end.
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For our part, wee see what S. Paule sayeth heere:
For our part, we see what S. Paul Saith Here:
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for it is no darke doctrine when he sayeth that God hath blissed vs. Uerily inasmuch as he hath inlyghtened vs with the fayth of the Gospell by his holy spirit,
for it is no dark Doctrine when he Saith that God hath Blessed us Verily inasmuch as he hath inlyghtened us with the faith of the Gospel by his holy Spirit,
c-acp pn31 vbz dx j n1 c-crq pns31 vvz cst np1 vhz vvn pno12 av-j av c-acp pns31 vhz vvn pno12 p-acp dt n1 pp-f dt n1 p-acp po31 j n1,
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and made vs parteners of the grace of our Lord Iesus Christ:
and made us partners of the grace of our Lord Iesus christ:
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euen therby (sayeth he) hath he shewed that he had choozen vs 〈 … 〉 making of the world.
even thereby (Saith he) hath he showed that he had choozen us 〈 … 〉 making of the world.
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And therefore let vs vnderstand, that 〈 … 〉 Gods grace aryght, wee must (as I sayd afore) come too 〈 … 〉 and originall cause, that is too wit, vntoo Election.
And Therefore let us understand, that 〈 … 〉 God's grace aright, we must (as I said afore) come too 〈 … 〉 and original cause, that is too wit, unto Election.
cc av vvb pno12 vvi, cst 〈 … 〉 ng1 vvb av, pns12 vmb (c-acp pns11 vvd a-acp) vvb av 〈 … 〉 cc j-jn n1, cst vbz av n1, p-acp n1.
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〈 ◊ 〉 have wee too passe further:
〈 ◊ 〉 have we too pass further:
〈 sy 〉 vhb pns12 av vvi av-jc:
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for too the i•tent the better too 〈 … 〉 respects and woorthynesse which men myght pretend, 〈 … 〉 wee bee inclyned too chalendge alwayes somwhat too our 〈 ◊ 〉 and cannot abyde too bee brought to nothing:
for too the i•tent the better too 〈 … 〉 respects and woorthynesse which men might pretend, 〈 … 〉 we be inclined too challenge always somewhat too our 〈 ◊ 〉 and cannot abide too be brought to nothing:
c-acp av dt j dt jc av 〈 … 〉 vvz cc n1 r-crq n2 vmd vvi, 〈 … 〉 pns12 vbi vvn av vvb av av av po12 〈 sy 〉 cc vmbx vvi av vbi vvn p-acp pix:
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he sayeth, before 〈 … 〉 of the world.
he Saith, before 〈 … 〉 of the world.
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So then forasmuchas through such 〈 … 〉 wee think our selues too haue that which wee haue not:
So then forasmuch through such 〈 … 〉 we think our selves too have that which we have not:
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it was 〈 ◊ 〉 that S. Paule should heere beate downe all such fantasticall 〈 … 〉.
it was 〈 ◊ 〉 that S. Paul should Here beat down all such fantastical 〈 … 〉.
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And for that cause he sayeth wee could put our selues 〈 … 〉 when wee were not yet borne.
And for that cause he Saith we could put our selves 〈 … 〉 when we were not yet born.
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Nay verily, God choze vs before 〈 ◊ 〉 taking of the world:
Nay verily, God choze us before 〈 ◊ 〉 taking of the world:
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and what could wee then bring vntoo him? In 〈 ◊ 〉 the Papists haue a suttle shift in this behalfe:
and what could we then bring unto him? In 〈 ◊ 〉 the Papists have a subtle shift in this behalf:
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for they say that God chaze such vntoo saluation, as had not yet deserued it, but yit he 〈 ◊ 〉 such as he foresawe shoulde deserue it.
for they say that God chaze such unto salvation, as had not yet deserved it, but yet he 〈 ◊ 〉 such as he foresaw should deserve it.
c-acp pns32 vvb cst np1 vvi d p-acp n1, c-acp vhd xx av vvn pn31, cc-acp av pns31 〈 sy 〉 d c-acp pns31 vvd vmd vvi pn31.
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too the end vvee should bee holy and vnblamable 〈 … 〉 him, in Loue.
too the end we should be holy and Unblamable 〈 … 〉 him, in Love.
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Thus confesse they 〈 … 〉 •eseruing at all went before election, eyther in order or in 〈 … 〉 but that God (as too whom all thinges are open) knewe who 〈 … 〉 bee worthie of it.
Thus confess they 〈 … 〉 •eseruing At all went before election, either in order or in 〈 … 〉 but that God (as too whom all things Are open) knew who 〈 … 〉 be worthy of it.
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After that maner doo the Papists speake of it 〈 ◊ 〉 they deny not Gods election.
After that manner do the Papists speak of it 〈 ◊ 〉 they deny not God's election.
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And soothly, to shewe that these 〈 … 〉 which nowadayes cannot abyde too haue it spoken of, 〈 … 〉 diuells incarnate,
And soothly, to show that these 〈 … 〉 which nowadays cannot abide too have it spoken of, 〈 … 〉 Devils incarnate,
cc av, pc-acp vvi cst d 〈 … 〉 r-crq av vmbx vvi av vhb pn31 vvn pp-f, 〈 … 〉 ng1 j,
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and maynteyne a more outrageous and 〈 … 〉 wickednesse than the Papists do:
and maintain a more outrageous and 〈 … 〉 wickedness than the Papists doe:
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wee must note that the 〈 … 〉 God to haue chozen and predestinated whom he thought 〈 … 〉 before the making of the world. They stand vntoo that:
we must note that the 〈 … 〉 God to have chozen and predestinated whom he Thought 〈 … 〉 before the making of the world. They stand unto that:
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〈 … 〉 thing these diuells deny, and would haue Gods maiestie vtterly 〈 … 〉, by ouerthyowing his ordinaunce after that maner.
〈 … 〉 thing these Devils deny, and would have God's majesty utterly 〈 … 〉, by ouerthyowing his Ordinance After that manner.
〈 … 〉 n1 d n2 vvi, cc vmd vhi n2 n1 av-j 〈 … 〉, p-acp vvg po31 n1 p-acp d n1.
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The 〈 … 〉 leastwyze such of them as haue walked vprightest, & I speake 〈 ◊ 〉 of the very Monks and Freers which are called schoole diuines) 〈 … 〉 yit further, that this election of Gods is free,
The 〈 … 〉 leastwyze such of them as have walked Uprightest, & I speak 〈 ◊ 〉 of the very Monks and Friars which Are called school Divines) 〈 … 〉 yet further, that this election of God's is free,
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and that he choze 〈 … 〉 man for any other respect, than for that it pleased himselfe:
and that he choze 〈 … 〉 man for any other respect, than for that it pleased himself:
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but 〈 … 〉 and by after, they mingle and turmoyle al:
but 〈 … 〉 and by After, they mingle and turmoil all:
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for they say that whē 〈 … 〉 choze whom he listed, he did it too make them deserue it.
for they say that when 〈 … 〉 choze whom he listed, he did it too make them deserve it.
c-acp pns32 vvb cst c-crq 〈 … 〉 fw-mi ro-crq pns31 vvd, pns31 vdd pn31 av vvi pno32 vvi pn31.
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And 〈 … 〉 doo they ground all their merites, insomuch as they 〈 … 〉 that men may win the kingdome of heauen by their owne 〈 … 〉 They graunt in deede that as touching election, it is a free gift:
And 〈 … 〉 do they ground all their merits, insomuch as they 〈 … 〉 that men may win the Kingdom of heaven by their own 〈 … 〉 They grant in deed that as touching election, it is a free gift:
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〈 … 〉 •lwayes they returne too their fantasticall surmyze, that God 〈 … 〉 who should doo good.
〈 … 〉 •lwayes they return too their fantastical surmyze, that God 〈 … 〉 who should do good.
〈 … 〉 av pns32 vvb av po32 j vvi, cst np1 〈 … 〉 r-crq vmd vdi j.
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But how should he foresee that which could not bee? For wee knowe that all Adams ofspring is corrupted,
But how should he foresee that which could not bee? For we know that all Adams offspring is corrupted,
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& that wee haue not the skill too thinke one good thought of doyng well, and much lesse therefore are able too doo well in deede.
& that we have not the skill too think one good Thought of doing well, and much less Therefore Are able to do well in deed.
cc cst pns12 vhb xx dt n1 av vvb crd j n1 pp-f vdg av, cc av-d av-dc av vbr j pc-acp vdi av p-acp n1.
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Although God should tarie for vs a hundred thousand yeers, if wee could continew so long in the world:
Although God should tarry for us a hundred thousand Years, if we could continue so long in the world:
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yit is it certeine that wee should neuer come vntoo him, nor doo any thing else than increase the mischiefe continually too our owne condemnation.
yet is it certain that we should never come unto him, nor do any thing Else than increase the mischief continually too our own condemnation.
av vbz pn31 j cst pns12 vmd av-x vvi p-acp pno31, ccx vdi d n1 av cs vvi dt n1 av-j av po12 d n1.
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Too bee short, the longer that men •yue in the world, the deeper doo they plundge themselues in their damnation.
Too be short, the longer that men •yue in the world, the Deeper do they plunge themselves in their damnation.
av vbb j, dt av-jc cst n2 vvb p-acp dt n1, dt jc-jn vdi pns32 vvi px32 p-acp po32 n1.
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And therefore God could not foresee the thing, which was not in vs, before he himselfe did put it intoo vs. How then come wee vntoo God? How obey wee him? How haue we a quiet mynd that yeeldeth it selfe according too his fayth? All these things come of him.
And Therefore God could not foresee the thing, which was not in us, before he himself did put it into us How then come we unto God? How obey we him? How have we a quiet mind that yields it self according too his faith? All these things come of him.
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Wherfore let vs consider, that in saying that God choze vs before the creation of the world, S. Paule presuppozeth the thing that is trew:
Wherefore let us Consider, that in saying that God choze us before the creation of the world, S. Paul presuppozeth the thing that is true:
q-crq vvb pno12 vvi, cst p-acp vvg cst np1 vvd pno12 p-acp dt n1 pp-f dt n1, n1 np1 vvz dt n1 cst vbz j:
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namely that God could not see any thing in vs, saue the euill that was there:
namely that God could not see any thing in us, save the evil that was there:
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for there was not one droppe of goodnesse for him too fynd.
for there was not one drop of Goodness for him too find.
c-acp a-acp vbds xx crd n1 pp-f n1 p-acp pno31 av vvi.
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So then, seying he hath chozen vs, yee see it is a very manifest record of his free goodnesse.
So then, saying he hath chozen us, ye see it is a very manifest record of his free Goodness.
av av, vvg pns31 vhz vvn pno12, pn22 vvb pn31 vbz dt av j n1 pp-f po31 j n1.
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And for the same cause, in the nynth too the Romanes where he speaketh of the twoo twinnes Iacob and Esawe, at such time as they were yit in their moothers womb,
And for the same cause, in the nynth too the Romans where he speaks of the twoo twins Iacob and Esau, At such time as they were yet in their mothers womb,
cc p-acp dt d n1, p-acp dt ord av dt njp2 c-crq pns31 vvz pp-f dt crd n2 np1 cc vvd, p-acp d n1 c-acp pns32 vbdr av p-acp po32 ng1 n1,
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before they had done eyther good or euill, too the intent that all shoulde come onely of the caller, and not of the worker:
before they had done either good or evil, too the intent that all should come only of the caller, and not of the worker:
c-acp pns32 vhd vdn d j cc j-jn, av dt n1 cst d vmd vvi av-j pp-f dt n1, cc xx pp-f dt n1:
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it is sayd, that the elder should serue the yonger.
it is said, that the elder should serve the younger.
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Wee see then how S. Paule declareth there more at large, the thing that he toucheth heere briefly:
we see then how S. Paul Declareth there more At large, the thing that he touches Here briefly:
pns12 vvb av q-crq n1 np1 vvz a-acp av-dc p-acp j, dt n1 cst pns31 vvz av av-j:
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that is too wit, that whereas God choze vs before the creation of the world, therein he sheweth sufficiently, that one man is not more woorthie or excellent than another, that he had not respect too any deseruing.
that is too wit, that whereas God choze us before the creation of the world, therein he shows sufficiently, that one man is not more worthy or excellent than Another, that he had not respect too any deserving.
cst vbz av n1, cst cs np1 vvb pno12 p-acp dt n1 pp-f dt n1, av pns31 vvz av-j, cst pi n1 vbz xx av-dc j cc j cs j-jn, cst pns31 vhd xx n1 av d j-vvg.
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Therefore seyng that the putting of difference betweene Iacob and Esawe, was before they had doone eyther good or euill:
Therefore sing that the putting of difference between Iacob and Esau, was before they had done either good or evil:
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it came not of the woorkes, but of the caller.
it Come not of the works, but of the caller.
pn31 vvd xx pp-f dt n2, cc-acp pp-f dt n1.
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Then must all praise bee yeelded vntoo God, and nothing at all bee reserued too man.
Then must all praise be yielded unto God, and nothing At all be reserved too man.
av vmb d n1 vbi vvn p-acp np1, cc pix p-acp d vbb vvn av n1.
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And so yee see yit once ageine what wee haue too marke heere, when as S. Paule sayeth that wee were chozen before the makyng of the world.
And so ye see yet once again what we have too mark Here, when as S. Paul Saith that we were chozen before the making of the world.
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He confirmeth the thing yit better in that he sayeth, that the same vvas doone in Iesus Christ.
He confirmeth the thing yet better in that he Saith, that the same was done in Iesus christ.
pns31 vvz dt n1 av j p-acp cst pns31 vvz, cst dt d vbds vdn p-acp np1 np1.
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If wee had bin chozen in our selues, it myght be sayd, that God had found in vs some secret vertue vnknowen too men.
If we had been chozen in our selves, it might be said, that God had found in us Some secret virtue unknown too men.
cs pns12 vhd vbn vvn p-acp po12 n2, pn31 vmd vbi vvn, cst np1 vhd vvn p-acp pno12 d j-jn n1 j av n2.
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But seyng that he hath chozen vs (that is too saye, 〈 ◊ 〉 〈 … 〉 our selues:
But sing that he hath chozen us (that is too say, 〈 ◊ 〉 〈 … 〉 our selves:
cc-acp vvb cst pns31 vhz vvn pno12 (cst vbz av vvb, 〈 sy 〉 〈 … 〉 po12 n2:
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what shall wee reply too that? If I doo a man 〈 … 〉 bycause I loue him.
what shall we reply too that? If I do a man 〈 … 〉 Because I love him.
r-crq vmb pns12 vvi av d? cs pns11 vdi dt n1 〈 … 〉 c-acp pns11 vvb pno31.
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And if the cause of my loue bee sought 〈 … 〉 bee for that wee bee lyke of conditions,
And if the cause of my love be sought 〈 … 〉 be for that we be like of conditions,
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or else for some 〈 … 〉.
or Else for Some 〈 … 〉.
cc av p-acp d 〈 … 〉.
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But wee must not imagine any lykelinesse in God, and 〈 … 〉 vs expressly heere:
But we must not imagine any lykelinesse in God, and 〈 … 〉 us expressly Here:
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for S. Paule sayeth that wee were 〈 … 〉 Christ. Had God then an eye vntoo vs when he voutsafed 〈 … 〉? No:
for S. Paul Saith that we were 〈 … 〉 christ. Had God then an eye unto us when he vouchsafed 〈 … 〉? No:
p-acp n1 np1 vvz cst pns12 vbdr 〈 … 〉 np1. vhd np1 av dt n1 p-acp pno12 c-crq pns31 vvd 〈 … 〉? uh-dx:
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for then should he haue vtterly abhorred vs. It is 〈 … 〉 in respect of our miseries he had pitie and compassion vppon 〈 … 〉 vs:
for then should he have utterly abhorred us It is 〈 … 〉 in respect of our misery's he had pity and compassion upon 〈 … 〉 us:
c-acp av vmd pns31 vhb av-j vvn pno12 pn31 vbz 〈 … 〉 p-acp n1 pp-f po12 n2 pns31 vhd n1 cc n1 p-acp 〈 … 〉 pno12:
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Then must God needes haue had his patterne 〈 … 〉 glasse before him wherin too behold vs, that is too say, he 〈 … 〉 haue looked vppon our Lord Iesus Christ,
Then must God needs have had his pattern 〈 … 〉 glass before him wherein too behold us, that is too say, he 〈 … 〉 have looked upon our Lord Iesus christ,
av vmb np1 av vhi vhn po31 n1 〈 … 〉 n1 p-acp pno31 c-crq av vvb pno12, cst vbz av vvb, pns31 〈 … 〉 vhi vvd p-acp po12 n1 np1 np1,
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before he could 〈 … 〉 vs and call vs. And so, too bee short, after S. Paule hath 〈 … 〉 wee could not bring any thing vntoo God,
before he could 〈 … 〉 us and call us And so, too be short, After S. Paul hath 〈 … 〉 we could not bring any thing unto God,
c-acp pns31 vmd 〈 … 〉 pno12 cc vvb pno12 cc av, av vbi j, p-acp n1 np1 vhz 〈 … 〉 pns12 vmd xx vvi d n1 p-acp np1,
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but that he 〈 … 〉 of his owne free goodnesse, in choozing vs before the creation of 〈 … 〉 he addeth yit a more certeiner proofe:
but that he 〈 … 〉 of his own free Goodness, in choosing us before the creation of 〈 … 〉 he adds yet a more certeiner proof:
cc-acp cst pns31 〈 … 〉 pp-f po31 d j n1, p-acp vvg pno12 p-acp dt n1 pp-f 〈 … 〉 pns31 vvz av dt av-dc n1 n1:
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namely that he did 〈 … 〉 •ord Iesus Christ, who is as it were the trew booke of 〈 … 〉 Gods voutsafyng to chooze vs, that is to wit, his voutsafyng 〈 … 〉 it before all euerlastingnesse, was as it were a registring of vs 〈 … 〉 of Record.
namely that he did 〈 … 〉 •ord Iesus christ, who is as it were the true book of 〈 … 〉 God's voutsafyng to chooze us, that is to wit, his voutsafyng 〈 … 〉 it before all everlastingness, was as it were a registering of us 〈 … 〉 of Record.
av cst pns31 vdd 〈 … 〉 n1 np1 np1, r-crq vbz p-acp pn31 vbdr dt j n1 pp-f 〈 … 〉 ng1 vvg pc-acp vvi pno12, cst vbz p-acp n1, po31 j-vvg 〈 … 〉 pn31 p-acp d n1, vbds c-acp pn31 vbdr dt n-vvg pp-f pno12 〈 … 〉 pp-f n1.
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And the holy scripture calleth Gods election 〈 … 〉 of Lyfe. As I sayd afore, Iesus Christ serueth for a register:
And the holy scripture calls God's election 〈 … 〉 of Life. As I said afore, Iesus christ serveth for a register:
cc dt j n1 vvz npg1 n1 〈 … 〉 pp-f n1. p-acp pns11 vvd a-acp, np1 np1 vvz p-acp dt n1:
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〈 … 〉 whom wee bee ingraued, and in whom God acknowledgeth 〈 … 〉 children.
〈 … 〉 whom we be engraved, and in whom God acknowledgeth 〈 … 〉 children.
〈 … 〉 qo-crq pns12 vbb vvn, cc p-acp ro-crq np1 vvz 〈 … 〉 n2.
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Seyng then that God had an eye vntoo vs in the 〈 … 〉 of Iesus Christ:
Sing then that God had an eye unto us in the 〈 … 〉 of Iesus christ:
vvb av cst np1 vhd dt n1 p-acp pno12 p-acp dt 〈 … 〉 pp-f np1 np1:
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it followeth that he fyndeth not any thing in 〈 … 〉 wee myght lay before him, too cause him too elect vs. This 〈 … 〉 is the thing that wee haue too remember further.
it follows that he findeth not any thing in 〈 … 〉 we might lay before him, too cause him too elect us This 〈 … 〉 is the thing that we have too Remember further.
pn31 vvz cst pns31 vvz xx d n1 p-acp 〈 … 〉 pns12 vmd vvi p-acp pno31, av n1 pno31 av vvb pno12 d 〈 … 〉 vbz dt n1 cst pns12 vhb av vvi av-jc.
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〈 … 〉 afterward, that it is too the end we should be pure 〈 … 〉 before God, namely in Loue.
〈 … 〉 afterwards, that it is too the end we should be pure 〈 … 〉 before God, namely in Love.
〈 … 〉 av, cst pn31 vbz av dt n1 pns12 vmd vbi j 〈 … 〉 a-acp np1, av p-acp n1.
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This woord Loue 〈 … 〉 referred vntoo God:
This word Love 〈 … 〉 referred unto God:
d n1 n1 〈 … 〉 vvn p-acp np1:
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as if it were sayd, that wee shall fynde 〈 … 〉 reason why God voutsafed too take vs for his children,
as if it were said, that we shall find 〈 … 〉 reason why God vouchsafed too take us for his children,
c-acp cs pn31 vbdr vvn, cst pns12 vmb vvi 〈 … 〉 n1 q-crq np1 vvd av vvb pno12 p-acp po31 n2,
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but 〈 … 〉 owne free loue.
but 〈 … 〉 own free love.
cc-acp 〈 … 〉 d j n1.
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Or else (as it is verye lyke) S. Paule 〈 … 〉 what the trew soundnesse and perfection of the faythfull is:
Or Else (as it is very like) S. Paul 〈 … 〉 what the true soundness and perfection of the faithful is:
cc av (c-acp pn31 vbz av av-j) n1 np1 〈 … 〉 q-crq dt j n1 cc n1 pp-f dt j vbz:
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〈 … 〉 too walk in all rightuousnesse before God.
〈 … 〉 too walk in all righteousness before God.
〈 … 〉 av vvi p-acp d n1 p-acp np1.
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Wee cannot laye 〈 … 〉 the whole as now, but it shall suffyze too tell breefly whertoo 〈 … 〉 had an eye.
we cannot say 〈 … 〉 the Whole as now, but it shall suffyze too tell briefly whertoo 〈 … 〉 had an eye.
pns12 vmbx vvi 〈 … 〉 dt j-jn c-acp av, cc-acp pn31 vmb vvi av vvi av-j av 〈 … 〉 vhn dt n1.
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For he sheweth heere that although Gods 〈 … 〉 free, and doo beate downe and put away all the woorthinesse, 〈 … 〉, and vertewes of men:
For he shows Here that although God's 〈 … 〉 free, and do beat down and put away all the worthiness, 〈 … 〉, and Virtues of men:
p-acp pns31 vvz av cst cs npg1 〈 … 〉 j, cc vdi vvi a-acp cc vvi av d dt n1, 〈 … 〉, cc n2 pp-f n2:
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yet notwithstanding it serueth not to 〈 … 〉 leaue too doo euill and too lead a disordered lyfe,
yet notwithstanding it serveth not to 〈 … 〉 leave too do evil and too led a disordered life,
av c-acp pn31 vvz xx pc-acp 〈 … 〉 vvi av vdi j-jn cc av vvb dt j-vvn n1,
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or too runne at rouers, but rather too withdraw vs from the euil wherin wee were plundged.
or too run At rovers, but rather too withdraw us from the evil wherein we were plunge.
cc av vvn p-acp n2, cc-acp av-c av vvi pno12 p-acp dt j-jn c-crq pns12 vbdr n1.
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For naturally wee can doo nothing e•se but prouoke Gods wrath, wickednesse will alwayes reigne in vs,
For naturally we can do nothing e•se but provoke God's wrath, wickedness will always Reign in us,
p-acp av-j pns12 vmb vdi pix av cc-acp vvi npg1 n1, n1 vmb av vvi p-acp pno12,
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& wee bee hild downe vnder the bonds and tyranny of Satan. God therfore must bee fayne too woorke, & too change vs:
& we be held down under the bonds and tyranny of Satan. God Therefore must be fain too work, & too change us:
cc pns12 vbb vvn a-acp p-acp dt n2 cc n1 pp-f np1. np1 av vmb vbi j av vvi, cc av vvb pno12:
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Yee see then that the thing wheruntoo he ment too bring the faythfull, was to make them knowe, that lyke as God choze them of his owne free goodnesse:
Ye see then that the thing wheruntoo he meant too bring the faithful, was to make them know, that like as God choze them of his own free Goodness:
pn22 vvb av cst dt n1 av pns31 vvd av vvi dt j, vbds pc-acp vvi pno32 vvi, cst av-j c-acp np1 vvd pno32 pp-f po31 d j n1:
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so he gyueth them not leaue too yeeld themselues to naughtinesse, but intendeth too keepe and preserue them vndest•ed too himselfe.
so he gyveth them not leave too yield themselves to naughtiness, but intends too keep and preserve them vndest•ed too himself.
av pns31 vvz pno32 xx vvi av vvi px32 p-acp n1, cc-acp vvz av vvi cc vvi pno32 av av px31.
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For Gods chozing of vs and his calling of vs therwithall vnto holynesse, are things matched ins•perably togither:
For God's chozing of us and his calling of us therewithal unto holiness, Are things matched ins•perably together:
p-acp ng1 vvg pp-f pno12 cc po31 n-vvg pp-f pno12 av p-acp n1, vbr n2 vvn av-j av:
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accordingly also as S. Paule sayeth in another text, that wee be not called to vncle•enesse & f••thinesse, accordingly also as S. Paul Saith in Another text, that we be not called to vncle•enesse & f••thinesse,
av-vvg av p-acp n1 np1 vvz p-acp j-jn n1, cst pns12 vbb xx vvn p-acp n1 cc n1,
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but to be dedicated too God in all godlynesse and holynesse.
but to be dedicated too God in all godliness and holiness.
cc-acp pc-acp vbi vvn av np1 p-acp d n1 cc n1.
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Now forasmuch as we cannot lay foorth the whole at this tyme, let vs looke too make our profit of this Lesson.
Now forasmuch as we cannot lay forth the Whole At this time, let us look too make our profit of this lesson.
av av c-acp pns12 vmbx vvi av dt j-jn p-acp d n1, vvb pno12 vvi av vvi po12 n1 pp-f d n1.
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And seing wee bee now about too prepare our selues to the receyuing of our Lord Iesus Christs supper, which is a pawne vntoo vs as well of our election as of the hope of our saluation,
And sing we be now about too prepare our selves to the receiving of our Lord Iesus Christ supper, which is a pawn unto us as well of our election as of the hope of our salvation,
np1 vvg pns12 vbi av p-acp av vvi po12 n2 p-acp dt vvg pp-f po12 n1 np1 npg1 n1, r-crq vbz dt n1 p-acp pno12 p-acp av pp-f po12 n1 c-acp pp-f dt n1 pp-f po12 n1,
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and of all the spiri•uall benefyts that come foorth of this welspring and fountaine of Gods free goodnesse:
and of all the spiri•uall benefits that come forth of this wellspring and fountain of God's free Goodness:
cc pp-f d dt j n2 cst vvb av pp-f d n1 cc n1 pp-f npg1 j n1:
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let vs consider that there he vttereth his riches vntoo vs, not too the end that wee should abuse them,
let us Consider that there he uttereth his riches unto us, not too the end that we should abuse them,
vvb pno12 vvi cst a-acp pns31 vvz po31 n2 p-acp pno12, xx av dt n1 cst pns12 vmd vvi pno32,
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but rather of purpose too be glorified for them at our hands, not only with our mouthes,
but rather of purpose too be glorified for them At our hands, not only with our mouths,
cc-acp av-c pp-f n1 av vbi vvn p-acp pno32 p-acp po12 n2, xx av-j p-acp po12 n2,
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but also with our whole lyues. And forasmuchas wee hold all things of him:
but also with our Whole lives. And forasmuch we hold all things of him:
cc-acp av p-acp po12 j-jn n2. cc av pns12 vvb d n2 pp-f pno31:
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let vs also learne too bee his, and too giue ouer our selues too the obeying of him, that he may inioy vs quietly.
let us also Learn too be his, and too give over our selves too the obeying of him, that he may enjoy us quietly.
vvb pno12 av vvi av vbi png31, cc av vvb a-acp po12 n2 av dt vvg pp-f pno31, cst pns31 vmb vvi pno12 av-jn.
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And let vs alwayes shoote at this mark, namely too get a sure warrant that he taketh and auoweth vs for his children, by bearing his marks,
And let us always shoot At this mark, namely too get a sure warrant that he Takes and avoweth us for his children, by bearing his marks,
cc vvb pno12 av vvi p-acp d n1, av av vvi dt j n1 cst pns31 vvz cc vvz pno12 p-acp po31 n2, p-acp vvg po31 n2,
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& by shewing in bery deede that wee bee rightly gouerned by his holy spirit, in calling vppon him as our father.
& by showing in berry deed that we be rightly governed by his holy Spirit, in calling upon him as our father.
cc p-acp vvg p-acp n1 n1 cst pns12 vbb av-jn vvn p-acp po31 j n1, p-acp vvg p-acp pno31 c-acp po12 n1.
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Thus yee see in effect what wee haue too marke in this text till the residew may followe.
Thus ye see in Effect what we have too mark in this text till the residue may follow.
av pn22 vvb p-acp n1 r-crq pns12 vhb av vvi p-acp d n1 p-acp dt n1 vmb vvi.
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Now let vs fall down before the maiestie of our good God with acknowledgme•t of our faults, praying him too make vs feele them in such wise,
Now let us fallen down before the majesty of our good God with acknowledgme•t of our Faults, praying him too make us feel them in such wise,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j n1 p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 vvi pno32 p-acp d j,
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as wee may continually profit in his feare, and be strengthened more and more in the same:
as we may continually profit in his Fear, and be strengthened more and more in the same:
c-acp pns12 vmb av-j vvi p-acp po31 n1, cc vbi vvn av-dc cc av-dc p-acp dt d:
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& in the meane whyle so to beare with our weaknesse, as wee may alwayes inioy his grace,
& in the mean while so to bear with our weakness, as we may always enjoy his grace,
cc p-acp dt j n1 av pc-acp vvi p-acp po12 n1, c-acp pns12 vmb av vvi po31 n1,
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euen till he haue set vs in possession of all things, at such time as he shall haue doone away our sinnes,
even till he have Set us in possession of all things, At such time as he shall have done away our Sins,
av c-acp pns31 vhb vvn pno12 p-acp n1 pp-f d n2, p-acp d n1 c-acp pns31 vmb vhi vdn av po12 n2,
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and blotted them quite out for our Lord Iesus Christs •ake. And salet vs all say, Almightie God heauenly father. &c.
and blotted them quite out for our Lord Iesus Christ •ake. And salet us all say, Almighty God heavenly father. etc.
cc vvd pno32 av av p-acp po12 n1 np1 npg1 n1. cc n1 pno12 d vvi, j-jn np1 j n1. av
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¶ The third Sermon vppon the first Chapter.
¶ The third Sermon upon the First Chapter.
¶ dt ord n1 p-acp dt ord n1.
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〈 … 〉 hath predestinated vs too adopt vs too himself by 〈 … 〉 Christ, according too the good pleasure of his vvill.
〈 … 〉 hath predestinated us too adopt us too himself by 〈 … 〉 christ, according too the good pleasure of his will.
〈 … 〉 vhz vvn pno12 av vvi pno12 av px31 p-acp 〈 … 〉 np1, vvg av dt j n1 pp-f po31 n1.
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〈 … 〉 the praise of the glory of his grace, vvherethrough he 〈 … 〉 accepted vs in his vvelbeloued.
〈 … 〉 the praise of the glory of his grace, wherethrough he 〈 … 〉 accepted us in his well-beloved.
〈 … 〉 dt n1 pp-f dt n1 pp-f po31 n1, c-crq pns31 〈 … 〉 vvn pno12 p-acp po31 j.
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I Began too shewe you this morning that it is not lawfull for vs too take libertie too loocenesse, vnder colour that God hath chozen vs before the making of the world:
I Began too show you this morning that it is not lawful for us too take liberty too looseness, under colour that God hath chozen us before the making of the world:
pns11 vvd av vvi pn22 d n1 cst pn31 vbz xx j p-acp pno12 av vvi n1 av n1, p-acp n1 cst np1 vhz vvn pno12 p-acp dt n-vvg pp-f dt n1:
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as though it were meete for vs too giue ouer our selues too all naughtinesse, bycause wee cannot perishe, seyng that God hath taken vs for his children.
as though it were meet for us too give over our selves too all naughtiness, Because we cannot perish, sing that God hath taken us for his children.
c-acp cs pn31 vbdr j p-acp pno12 av vvi p-acp po12 n2 av d n1, c-acp pns12 vmbx vvi, vvb cst np1 vhz vvn pno12 p-acp po31 n2.
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For wee must not put the thinges a sunder which he hath 〈 … 〉 toogither. For we must not put the things a sunder which he hath 〈 … 〉 together.
c-acp pns12 vmb xx vvi dt n2 dt av r-crq pns31 vhz 〈 … 〉 av.
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Seyng then that he hath chozen vs too bee holy, 〈 … 〉 in purenesse of lyfe:
Sing then that he hath chozen us too be holy, 〈 … 〉 in pureness of life:
vvb av cst pns31 vhz vvn pno12 av vbi j, 〈 … 〉 p-acp n1 pp-f n1:
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our election must bee as a roote that 〈 … 〉 good fruites.
our election must be as a root that 〈 … 〉 good fruits.
po12 n1 vmb vbi p-acp dt n1 cst 〈 … 〉 j n2.
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For so long as God lettes vs alone in our owne 〈 … 〉 wee can doo nothing but all manner of naughtinesse,
For so long as God lets us alone in our own 〈 … 〉 we can do nothing but all manner of naughtiness,
p-acp av j c-acp np1 vvz pno12 av-j p-acp po12 d 〈 … 〉 pns12 vmb vdi pix cc-acp d n1 pp-f n1,
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bycause 〈 … 〉 so great corruption and frowardnesse in ma••es nature, that 〈 … 〉 they thinke or doo, is contrarie too Gods rightuousnesse.
Because 〈 … 〉 so great corruption and frowardness in ma••es nature, that 〈 … 〉 they think or do, is contrary too God's righteousness.
c-acp 〈 … 〉 av j n1 cc n1 p-acp ng1 n1, cst 〈 … 〉 pns32 vvb cc vdi, vbz j-jn av n2 n1.
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〈 … 〉 there is none other shift but too bee chaunged by God.
〈 … 〉 there is none other shift but too be changed by God.
〈 … 〉 a-acp vbz pix j-jn n1 cc-acp av vbi vvn p-acp np1.
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And 〈 … 〉 •ommeth this chaunge, but onely of the grace that wee spake 〈 … 〉 for that he did elect and chooze vs for his children,
And 〈 … 〉 •ommeth this change, but only of the grace that we spoke 〈 … 〉 for that he did elect and chooze us for his children,
cc 〈 … 〉 vvz d n1, cc-acp av-j pp-f dt n1 cst pns12 vvd 〈 … 〉 c-acp cst pns31 vdd vvi cc vvb pno12 p-acp po31 n2,
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before 〈 … 〉 borne intoo the world? Herewithall wee haue too marke 〈 … 〉, that God letteth his choozen ones go for a tyme,
before 〈 … 〉 born into the world? Herewithal we have too mark 〈 … 〉, that God lets his choozen ones go for a time,
a-acp 〈 … 〉 vvn p-acp dt n1? av pns12 vhb av vvb 〈 … 〉, cst np1 vvz po31 vvi pig n1 p-acp dt n1,
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so as they 〈 … 〉 too bee strayd away & vtterly lost, & yit bringeth them home 〈 … 〉 too his flocke when it pleaseth him.
so as they 〈 … 〉 too be strayed away & utterly lost, & yet brings them home 〈 … 〉 too his flock when it Pleases him.
av c-acp pns32 〈 … 〉 av vbi vvn av cc av-j vvn, cc av vvz pno32 av-an 〈 … 〉 av po31 n1 c-crq pn31 vvz pno31.
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And that serueth too 〈 … 〉 the more, and too make his goodnesse and mercy so much the 〈 … 〉 knowen too the whole world.
And that serveth too 〈 … 〉 the more, and too make his Goodness and mercy so much the 〈 … 〉 known too the Whole world.
cc cst vvz av 〈 … 〉 dt av-dc, cc av vvi po31 n1 cc n1 av av-d dt 〈 … 〉 vvn av dt j-jn n1.
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If God should make all his 〈 … 〉 too walke in perfectnesse of conuersation euen from their 〈 … 〉:
If God should make all his 〈 … 〉 too walk in perfectness of Conversation even from their 〈 … 〉:
cs np1 vmd vvi d po31 〈 … 〉 av vvi p-acp n1 pp-f n1 av p-acp po32 〈 … 〉:
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it should not bee so well discerned, that the same 〈 … 〉 of the grace of his holy spirit.
it should not be so well discerned, that the same 〈 … 〉 of the grace of his holy Spirit.
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But when wretched folke that lyued loo•ely, and were giuen too all naughtinesse for a time, are quite chaunged:
But when wretched folk that lived loo•ely, and were given too all naughtiness for a time, Are quite changed:
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that cannot come too passe without Gods woorking & putting too of his hand.
that cannot come too pass without God's working & putting too of his hand.
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Thus yee see that the cause why God delayeth the calling of those whom he had chozen, is (say I) too touche them too the quicke by his holy spirit, that he may make them too walke in his obedience.
Thus ye see that the cause why God delayeth the calling of those whom he had chozen, is (say I) too touch them too the quick by his holy Spirit, that he may make them too walk in his Obedience.
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For when wee see them refourmed vpon the suddayne, and beyond the common expectation and opinion of men:
For when we see them reformed upon the sudden, and beyond the Common expectation and opinion of men:
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therin we perceyue that God hath vttered his power in them, as I sayde afore.
therein we perceive that God hath uttered his power in them, as I said afore.
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And agein on the other part, euery of vs is conuicted by experience, that wee bee beholden too God for all the good that is in vs. For when wee bee naturally inclyned too any vyce,
And again on the other part, every of us is convicted by experience, that we be beholden too God for all the good that is in us For when we be naturally inclined too any vice,
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and afterward the same is corrected:
and afterwards the same is corrected:
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wee perceyue well that God hath looked mercifully vppon vs. Yee perceyue then that wee haue so much the more cause too humble vs, seyng wee were in the way of perdition, till he had drawen vs out of it.
we perceive well that God hath looked mercifully upon us Ye perceive then that we have so much the more cause too humble us, sing we were in the Way of perdition, till he had drawn us out of it.
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And it standeth vs in hand too mark that well:
And it Stands us in hand too mark that well:
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For there are some fantasticall heades, which imagin that God dooth so guyde his chozen ones by his holy spirit, that they bee sanctifyed aforehand,
For there Are Some fantastical Heads, which imagine that God doth so guide his chozen ones by his holy Spirit, that they be sanctified aforehand,
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euē from the tyme that they bee borne intoo the worlde, as soone as they come out of their moothers womb: but the contrarie appeereth.
even from the time that they be born into the world, as soon as they come out of their mothers womb: but the contrary appeareth.
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And in good sooth wee see how S. Paule in another text speaking too the faythfull, sayeth, some of you were plundged in couetousnesse, some were giuen too crueltie, some were scorners, some were whoremongers and looee lyuers,
And in good sooth we see how S. Paul in Another text speaking too the faithful, Saith, Some of you were plunge in covetousness, Some were given too cruelty, Some were Scorner's, Some were whoremongers and looee livers,
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and othersome were gluttons and drunkardes: and too bee short, yee were full of all vnclenesse:
and Othersome were gluttons and drunkards: and too be short, ye were full of all vnclenesse:
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but God hauyng chaunged you, and made you cleane from such filthinesse and infection, hath dedicated you too himselfe.
but God having changed you, and made you clean from such filthiness and infection, hath dedicated you too himself.
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Agein he sayeth too the Romanes, you •ught too bee ashamed of the lyfe which you led before he drewe you too himselfe.
Again he Saith too the Romans, you •ught too be ashamed of the life which you led before he drew you too himself.
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So then, whereas it is sayd in this text, that God choze his seruantes to make them walke in holinesse of life:
So then, whereas it is said in this text, that God choze his Servants to make them walk in holiness of life:
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it is not ment that he is bound too gouerne them with his holy spirit euē from their chyldhood forth.
it is not meant that he is bound too govern them with his holy Spirit even from their chyldhood forth.
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For (as I haue sayd alredy) experience sheweth that he letteth them runne astray, till conuenient tyme bee come for too call them.
For (as I have said already) experience shows that he lets them run astray, till convenient time be come for too call them.
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But yit must wee alwayes beare in mynd, that Gods choozing of vs, was too the end too call vs too holinesse of lyfe.
But yet must we always bear in mind, that God's choosing of us, was too the end too call us too holiness of life.
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For if he should let vs alone still as wretched castawayes:
For if he should let us alone still as wretched castaways:
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surely wee could doo nothing but all manner of naughtinesse, according too the corruption that is in vs. The good then proceedeth of his free bestowed mercy, which he hath vsed alredy towardes vs before wee were borne,
surely we could do nothing but all manner of naughtiness, according too the corruption that is in us The good then Proceedeth of his free bestowed mercy, which he hath used already towards us before we were born,
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yea 〈 … 〉 the world was made. Thus yee see in effect what wee haue 〈 … 〉 this streyne.
yea 〈 … 〉 the world was made. Thus ye see in Effect what we have 〈 … 〉 this streyne.
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And so the blasphemies of such as would 〈 … 〉 praise are repressed, which make a iarre,
And so the Blasphemies of such as would 〈 … 〉 praise Are repressed, which make a jar,
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〈 … 〉, Hath God chozen vs? Then let euery of vs doo what 〈 … 〉 wee cannot petishe.
〈 … 〉, Hath God chozen us? Then let every of us do what 〈 … 〉 we cannot petishe.
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And what shoulde wee passe of 〈 … 〉 good or euill, seying that our saluation is grounded vppon 〈 … 〉 grace, and not vppon any vertew.
And what should we pass of 〈 … 〉 good or evil, saying that our salvation is grounded upon 〈 … 〉 grace, and not upon any virtue.
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The answere 〈 … 〉 easie:
The answer 〈 … 〉 easy:
dt n1 〈 … 〉 j:
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namely that if Gods election were not, looke 〈 … 〉 thoughtes and appetites there are in vs,
namely that if God's election were not, look 〈 … 〉 thoughts and appetites there Are in us,
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so many 〈 … 〉 should there bee ageinst all ryg••uousnesse:
so many 〈 … 〉 should there be against all ryg••uousnesse:
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for wee tende all 〈 … 〉 euill, and wee bee not only inclyned too it,
for we tend all 〈 … 〉 evil, and we be not only inclined too it,
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but wee bee as it 〈 … 〉 hot with it, and wee runne too it with frentik 〈 … 〉 cause the diuell possesseth all such as are not reformed by 〈 … 〉 spirit.
but we be as it 〈 … 〉 hight with it, and we run too it with frentik 〈 … 〉 cause the Devil Possesses all such as Are not reformed by 〈 … 〉 Spirit.
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And so we must needes conclude, that our giuing 〈 … 〉 too doo good, is for that God guydeth and leadeth vs 〈 … 〉 his holy spirit,
And so we must needs conclude, that our giving 〈 … 〉 too do good, is for that God guideth and leads us 〈 … 〉 his holy Spirit,
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and all bycause of his election.
and all Because of his election.
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〈 … 〉 erewhyle) wee must not separate the things that God 〈 … 〉 toogither.
〈 … 〉 erewhiles) we must not separate the things that God 〈 … 〉 together.
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For wee bee not chozen too take leaue too doo 〈 … 〉 list, but too shewe by our deeds that God hath adopted vs 〈 … 〉 children,
For we be not chozen too take leave too do 〈 … 〉 list, but too show by our Deeds that God hath adopted us 〈 … 〉 children,
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and taken vs intoo his keeping, too the intent too 〈 … 〉 by his holie spirit,
and taken us into his keeping, too the intent too 〈 … 〉 by his holy Spirit,
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and too knit vs too himselfe in all 〈 … 〉 ryghtuousnesse.
and too knit us too himself in all 〈 … 〉 Righteousness.
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〈 … 〉 let vs mark also, that although God haue reformed vs, 〈 … 〉 in the good waye,
〈 … 〉 let us mark also, that although God have reformed us, 〈 … 〉 in the good Way,
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and made vs too feele that he hath 〈 … 〉 vs alredie, to subdew vs to his word and to make vs serue 〈 … 〉 in all things:
and made us too feel that he hath 〈 … 〉 us already, to subdue us to his word and to make us serve 〈 … 〉 in all things:
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yit doth it not therfore follow, that we be 〈 … 〉 at the first day, no nor yit in all our whole lyfetyme.
yet does it not Therefore follow, that we be 〈 … 〉 At the First day, no nor yet in all our Whole lyfetyme.
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〈 … 〉 sayes not that God bringeth his chozen and faythfull ones 〈 … 〉 poynt of perfection, 〈 ◊ 〉 he sayes that he draweth them 〈 … 〉 And so are wee but in the way thitherward euen vntill our 〈 … 〉 Therfore as long as wee liue in this world, let vs learne too 〈 … 〉 go foreward more and more, assuring ourselues that there is 〈 … 〉 somewhat amisse in vs. For they that imagin anie 〈 … 〉 are as good as bewitched with hippocrisie and pryde,
〈 … 〉 Says not that God brings his chozen and faithful ones 〈 … 〉 point of perfection, 〈 ◊ 〉 he Says that he draws them 〈 … 〉 And so Are we but in the Way thitherward even until our 〈 … 〉 Therefore as long as we live in this world, let us Learn too 〈 … 〉 go forward more and more, assuring ourselves that there is 〈 … 〉 somewhat amiss in us For they that imagine any 〈 … 〉 Are as good as bewitched with hippocrisie and pride,
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or 〈 … 〉 no feeling nor feare of God in them, but mocke him 〈 … 〉 face.
or 〈 … 〉 no feeling nor Fear of God in them, but mock him 〈 … 〉 face.
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For he that examineth himselfe, shall alwayes fynd 〈 … 〉 of vyces, as he shalbee ashamed of them, if he consider them well.
For he that examineth himself, shall always find 〈 … 〉 of vices, as he shalbe ashamed of them, if he Consider them well.
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They then which say that wee can come too anie perfection whyle wee dwell in this mortall bodie, doo well shew that eyther they bee vtterly blynded with diuelishe pryde,
They then which say that we can come too any perfection while we dwell in this Mortal body, do well show that either they be utterly blinded with devilish pride,
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or else that they bee 〈 … 〉 folk voyd of all religion and godlinesse.
or Else that they be 〈 … 〉 folk void of all Religion and godliness.
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As for our part, 〈 ◊ 〉 vs mark (as I touched afore) that God hath chozen vs too the 〈 ◊ 〉 wee ▪ should bee blamelesse:
As for our part, 〈 ◊ 〉 us mark (as I touched afore) that God hath chozen us too the 〈 ◊ 〉 we ▪ should be blameless:
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Howbeeit, that wee bee not able too bee so, till wee bee quyte r•d of all our infirmities,
Howbeit, that we be not able too be so, till we be quite r•d of all our infirmities,
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and departed 〈 ◊ 〉 of this prison of sin, wherin wee bee hild fast as now.
and departed 〈 ◊ 〉 of this prison of since, wherein we be held fast as now.
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And therfore when wee feele anie vyces in vs, let vs fyght manfully ageinst them,
And Therefore when we feel any vices in us, let us fight manfully against them,
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and not bee out of hart, as though wee were not Gods children, bycause wee bee not yit faultlesse before him,
and not be out of heart, as though we were not God's children, Because we be not yet faultless before him,
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but that our sinnes are alwayes before our eyes, which make vs giltie.
but that our Sins Are always before our eyes, which make us guilty.
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Although then that wee fynd neuer so manie miseries in ourselues too thrust vs out of the way ▪ Yit let vs go on still, assuring our selues that as long as wee liue heere beneath vppon the earth, our waye is neuer at an ende,
Although then that we find never so many misery's in ourselves too thrust us out of the Way ▪ Yet let us go on still, assuring our selves that as long as we live Here beneath upon the earth, our Way is never At an end,
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but wee 〈 ◊ 〉 alwayes go still forewarde, and wee can neuer come too our resting place.
but we 〈 ◊ 〉 always go still forward, and we can never come too our resting place.
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Lo how the faythfull ought too harten and strengthen themselues, although they bee not perfect.
Lo how the faithful ought too harten and strengthen themselves, although they be not perfect.
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And let the same also cause 〈 ◊ 〉 too gro•e and sigh vnder the burthen which wee bee driuen too feele.
And let the same also cause 〈 ◊ 〉 too gro•e and sighs under the burden which we be driven too feel.
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For the perfection of the faythfull and of Gods children, is too acknowledge their owne weaknesse,
For the perfection of the faithful and of God's children, is too acknowledge their own weakness,
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and too pray God not onely too amend all their misdooings, but also too beare with them of his infinite goodnesse,
and too pray God not only too amend all their misdoings, but also too bear with them of his infinite Goodness,
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and not too call them too account with extremitie and rigor.
and not too call them too account with extremity and rigor.
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Yee see then that the thing whereuntoo wee must resort for succour, is Gods mercy, whereby he couereth and buryeth all our sinnes,
Ye see then that the thing whereunto we must resort for succour, is God's mercy, whereby he Covereth and burieth all our Sins,
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bycause wee haue not yit atteyned too the marke whereunto he calleth vs, that is too wit, too a holy and faultlesse lyfe.
Because we have not yet attained too the mark whereunto he calls us, that is too wit, too a holy and faultless life.
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But howsoeuer the world go with vs, let vs go foreward still, and take good heede that 〈 ◊ 〉 step not out of the right way.
But howsoever the world go with us, let us go forward still, and take good heed that 〈 ◊ 〉 step not out of the right Way.
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If the woord Loue bee referred too men, then S. Paule ment too betoken the trew right••••ousnesse of Christians, that is too wit, to deale faithfully and vprightly.
If the word Love be referred too men, then S. Paul meant too betoken the true right••••ousnesse of Christians, that is too wit, to deal faithfully and uprightly.
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For wee knowe that the hypocrites would content God with ceremonies and Gewgawes, as men terme them:
For we know that the Hypocrites would content God with ceremonies and Gewgaws, as men term them:
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For there is (as yee would say) an inseparable bond betweene these twoo things,
For there is (as ye would say) an inseparable bound between these twoo things,
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and in the meane whyle some of them shalbee giuen too catching and snatching: some shalbe full of enuie, malice, crueltie and treason:
and in the mean while Some of them shalbe given too catching and snatching: Some shall full of envy, malice, cruelty and treason:
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some 〈 ◊ 〉 drunkard•, and othersome shalbe whoremongers and looce 〈 … 〉 themselues the brydle too all naughtinesse.
Some 〈 ◊ 〉 drunkard•, and Othersome shall whoremongers and lose 〈 … 〉 themselves the bridle too all naughtiness.
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And yit for all 〈 … 〉 al is safe, if they may make a fewe moppes & mowes, 〈 … 〉 some countenaunce of holinesse by vsing a fewe 〈 … 〉 Paule too cut of all such stuffe, sayeth that wee must walke in 〈 … 〉 is the bond of perfection and the fulfilling of the Lawe) if 〈 … 〉 too haue our lyfe allowed of God.
And yet for all 〈 … 〉 all is safe, if they may make a few moppes & mows, 〈 … 〉 Some countenance of holiness by using a few 〈 … 〉 Paul too Cut of all such stuff, Saith that we must walk in 〈 … 〉 is the bound of perfection and the fulfilling of the Law) if 〈 … 〉 too have our life allowed of God.
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And so yee see what wee 〈 … 〉 marke vppon that strey ne.
And so ye see what we 〈 … 〉 mark upon that strey ne.
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〈 … 〉 let vs marke, that in this place S. Paule exhorteth 〈 … 〉 acknowledge our selues beholden to God for all the vertew and 〈 … 〉 that is in vs. As for example,
〈 … 〉 let us mark, that in this place S. Paul exhorteth 〈 … 〉 acknowledge our selves beholden to God for all the virtue and 〈 … 〉 that is in us As for Exampl,
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if wee haue any good zeale, if 〈 … 〉 ageinst our owne vyces, or if wee walke in the obedience of 〈 … 〉 whence commeth it? Euen of this welspring, that he purposed 〈 … 〉 is to wit, that he choze vs aforehand.
if we have any good zeal, if 〈 … 〉 against our own vices, or if we walk in the Obedience of 〈 … 〉 whence comes it? Eve of this wellspring, that he purposed 〈 … 〉 is to wit, that he choze us aforehand.
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Then let vs consider, 〈 … 〉 prayse thereof is dew vnto him, and let vs not defraud him of 〈 … 〉.
Then let us Consider, 〈 … 〉 praise thereof is due unto him, and let us not defraud him of 〈 … 〉.
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For although wee lyued as perfectly as Angells:
For although we lived as perfectly as Angels:
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yit if we 〈 … 〉 fond as too thinke that the same commeth of our owne free 〈 … 〉 selfmouing:
yet if we 〈 … 〉 found as too think that the same comes of our own free 〈 … 〉 selfmouing:
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wee misse the chiefe poynt of all.
we miss the chief point of all.
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For wheretoo 〈 … 〉 our good workes, but to glorify God withall? And if we take 〈 … 〉 spring of our selues, wee see they bee marred by so dooyng, 〈 … 〉 turned intoo vyces,
For whereto 〈 … 〉 our good works, but to Glorify God withal? And if we take 〈 … 〉 spring of our selves, we see they be marred by so doing, 〈 … 〉 turned into vices,
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so as they be nought else than stark 〈 … 〉 Yee see then that the thing wherat S. Paule amed in this 〈 … 〉 too bring vs alwayes backe too Gods free election, that wee 〈 … 〉 know how all goodnesse dependeth theruppon.
so as they be nought Else than stark 〈 … 〉 Ye see then that the thing whereat S. Paul amed in this 〈 … 〉 too bring us always back too God's free election, that we 〈 … 〉 know how all Goodness dependeth thereupon.
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〈 … 〉 addeth immediatly that wee be predestinated in adoption in 〈 … 〉 through Iesus Christ, according too the good pleasure of 〈 … 〉 will.
〈 … 〉 adds immediately that we be predestinated in adoption in 〈 … 〉 through Iesus christ, according too the good pleasure of 〈 … 〉 will.
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Wheras he sayth that God hath predestinated vs in 〈 … 〉:
Whereas he say that God hath predestinated us in 〈 … 〉:
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it is too shewe that if wee bee Gods children, it is not 〈 … 〉 nature, but through his onely grace.
it is too show that if we be God's children, it is not 〈 … 〉 nature, but through his only grace.
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Now, this onely grace 〈 … 〉 respect of any thing that God foresawe in vs (as I touched 〈 … 〉:) but bycause he had erst marked vs out and 〈 … 〉 too such adoption,
Now, this only grace 〈 … 〉 respect of any thing that God foresaw in us (as I touched 〈 … 〉:) but Because he had erst marked us out and 〈 … 〉 too such adoption,
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yea euen in such wyse as the cause thereof is 〈 … 〉 bee sought elswhere than in himselfe.
yea even in such wise as the cause thereof is 〈 … 〉 be sought elsewhere than in himself.
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And that is the cause why 〈 … 〉 addeth immediatly, that he did it in himself, and according 〈 … 〉 the good pleasure of his ovvne vvill.
And that is the cause why 〈 … 〉 adds immediately, that he did it in himself, and according 〈 … 〉 the good pleasure of his own will.
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Also he repeteth the same 〈 … 〉 that I declared this forenoone, namely that all was done in 〈 … 〉 Christ.
Also he repeateth the same 〈 … 〉 that I declared this forenoon, namely that all was done in 〈 … 〉 christ.
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Yee see therfore that the thing which wee haue too marke 〈 … 〉 sentence, is, that none other cause maketh vs Gods children, 〈 … 〉 onely his choozing of vs in himselfe.
Ye see Therefore that the thing which we have too mark 〈 … 〉 sentence, is, that none other cause makes us God's children, 〈 … 〉 only his choosing of us in himself.
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For wee haue no such 〈 … 〉 by birth or inheritance, nother commeth it of fleshe and blud, 〈 … 〉 sayd in the first chapter of S. Iohn:
For we have no such 〈 … 〉 by birth or inheritance, neither comes it of Flesh and blood, 〈 … 〉 said in the First chapter of S. John:
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insomuch that al that euer can bee sought in our our owne selues, is vtterly excluded and abolished.
insomuch that all that ever can be sought in our our own selves, is utterly excluded and abolished.
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And that is too shewe vs, that if men bee let alone in their former plyght, they haue no intercommoning at all with God,
And that is too show us, that if men be let alone in their former plight, they have no intercommuning At all with God,
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but are vtterly cut off from his kingdome. Trew it is that our first father Adam was created after the image of God,
but Are utterly Cut off from his Kingdom. True it is that our First father Adam was created After the image of God,
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and that he was excellent in his first state: but after the comming in of sinne, wee were all vtterly forlorne.
and that he was excellent in his First state: but After the coming in of sin, we were all utterly forlorn.
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Insomuch that euen Adam had not any stay of himselfe, and his free will that was giuen him, serued him too none other purpose,
Insomuch that even Adam had not any stay of himself, and his free will that was given him, served him too none other purpose,
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but too make him the more vnexcuzable: For he fell wilfully and through his ow•e malice.
but too make him the more vnexcuzable: For he fell wilfully and through his ow•e malice.
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But heereby we see what maner of constancie he had in him, sith he was no sooner made,
But hereby we see what manner of constancy he had in him, sith he was no sooner made,
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but he by & by fell & drew vs downe intoo his fall with him.
but he by & by fell & drew us down into his fallen with him.
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Then as nowe wee bee all of vs borne the children of wrath, and are cursed of God. Then as now we be all of us born the children of wrath, and Are cursed of God.
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And so, as long as wee abyde in our former state and plyght, there is nothing but endlesse death in vs. Therefore God must bee fayne too call vs home to him.
And so, as long as we abide in our former state and plight, there is nothing but endless death in us Therefore God must be fain too call us home to him.
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For are wee able too purchace such prerogatiue? Where is the goold or siluer too buy it withall? W•ere are the vertewes wherewith to recompence God for so great and excellent a priuiledge? Too bee short (as is sayd alredie vppon this sentence) it commeth nother of flesh nor of blud, that is too say, it commeth not of anie thing that wee can fynd in this world: but alonly of Gods adoption.
For Are we able too purchase such prerogative? Where is the gold or silver too buy it withal? W•ere Are the Virtues wherewith to recompense God for so great and excellent a privilege? Too be short (as is said already upon this sentence) it comes neither of Flesh nor of blood, that is too say, it comes not of any thing that we can find in this world: but alonely of God's adoption.
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For the word which S. Paule vseth, betokeneth an appoynting of children: lyke as when a man adopteth a chyld, he choozeth him too bee his heire,
For the word which S. Paul uses, Betokeneth an appointing of children: like as when a man adopteth a child, he choozeth him too be his heir,
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and all the goods that he hath afterward, doo passe vnder that tytle.
and all the goods that he hath afterwards, do pass under that title.
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Euen so are wee heires of the heauenly lyfe, bycause God hath adopted and chozen vs for his children.
Eve so Are we Heirs of the heavenly life, Because God hath adopted and chozen us for his children.
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Yea, but S. Paule is not contented too haue magnifyed Gods grace so farre foorth: but he sayth moreouer, that God had also predestinated vs, and appoynted the thing aforehand.
Yea, but S. Paul is not contented too have magnified God's grace so Far forth: but he say moreover, that God had also predestinated us, and appointed the thing aforehand.
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Wee see the• that S. Paule g•t•ereth toogither all the things that may beate downe the fond imaginations, which wee myght conceyue of bringing aught vntoo God,
we see the• that S. Paul g•t•ereth together all the things that may beat down the found Imaginations, which we might conceive of bringing aught unto God,
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or of auauncing our selues towards him, too make our selues acceptable vntoo him.
or of auauncing our selves towards him, too make our selves acceptable unto him.
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Therefore all such thinges mu•t bee layd awater, so as Gods only grace may bee acknowledged in that behalfe.
Therefore all such things mu•t be laid awater, so as God's only grace may be acknowledged in that behalf.
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And that also is the cause why he repeteth, through Iesus Christ. Then if it bee demaunded why and how wee bee predestinated of God too bee his children:
And that also is the cause why he repeateth, through Iesus christ. Then if it be demanded why and how we be predestinated of God too be his children:
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it is bycause he voutsafed too looke vppon vs in Christ:
it is Because he vouchsafed too look upon us in christ:
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for (as I haue sayd afore) he is as it were the register, wherein wee 〈 … 〉 too atteine too the heritage of lyfe and saluation.
for (as I have said afore) he is as it were the register, wherein we 〈 … 〉 too attain too the heritage of life and salvation.
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For 〈 … 〉 pitie our miseries:
For 〈 … 〉 pity our misery's:
p-acp 〈 … 〉 vvb po12 n2:
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yit should we alwayes be hateful in his 〈 … 〉 Iesus Christ came not before him,
yet should we always be hateful in his 〈 … 〉 Iesus christ Come not before him,
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bycause that all of vs 〈 … 〉 descended of Adam, are all of one mould and making,
Because that all of us 〈 … 〉 descended of Adam, Are all of one mould and making,
c-acp cst d pp-f pno12 〈 … 〉 vvn pp-f np1, vbr d pp-f crd n1 cc vvg,
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and 〈 … 〉 none better than other among vs. Now then the one sorte 〈 … 〉:
and 〈 … 〉 none better than other among us Now then the one sort 〈 … 〉:
cc 〈 … 〉 pix jc cs j-jn p-acp pno12 av av dt crd n1 〈 … 〉:
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and why is that, but bycause God looking vppon them 〈 … 〉 dooth mislyke them? But he choozeth vs in our Lorde 〈 … 〉 Christ,
and why is that, but Because God looking upon them 〈 … 〉 doth mislike them? But he choozeth us in our Lord 〈 … 〉 christ,
cc q-crq vbz d, cc-acp c-acp np1 vvg p-acp pno32 〈 … 〉 vdz vvi pno32? p-acp pns31 vvz pno12 p-acp po12 n1 〈 … 〉 np1,
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and looketh vppon vs there as in a glasse that he lyketh 〈 … 〉. And so yee see whereof the difference proceedeth.
and looks upon us there as in a glass that he liketh 〈 … 〉. And so ye see whereof the difference Proceedeth.
cc vvz p-acp pno12 a-acp p-acp p-acp dt n1 cst pns31 vvz 〈 … 〉. cc av pn22 vvb c-crq dt n1 vvz.
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〈 … 〉 the thing yit better, he sayeth that Gods choozing of vs 〈 … 〉 himself. Trew it is that God doeth all good of himself.
〈 … 〉 the thing yet better, he Saith that God's choosing of us 〈 … 〉 himself. True it is that God doth all good of himself.
〈 … 〉 dt n1 av j, pns31 vvz cst ng1 vvg pp-f pno12 〈 … 〉 px31. av-j pn31 vbz cst np1 vdz d j pp-f px31.
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But 〈 … 〉 S. Paule ment too set out the thing which is not seene in all the 〈 … 〉 workes of God:
But 〈 … 〉 S. Paul meant too Set out the thing which is not seen in all the 〈 … 〉 works of God:
p-acp 〈 … 〉 fw-la np1 vvd av vvn av dt n1 r-crq vbz xx vvn p-acp d dt 〈 … 〉 vvz pp-f np1:
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that is to wit, that none other cause moued 〈 … 〉 chooze vs, than his owne will.
that is to wit, that none other cause moved 〈 … 〉 chooze us, than his own will.
cst vbz p-acp n1, cst pix j-jn n1 vvd 〈 … 〉 n1 pno12, cs po31 d n1.
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S. Paule therefore taketh 〈 … 〉 all respectes, when he sayeth that God choze vs in himselfe.
S. Paul Therefore Takes 〈 … 〉 all respects, when he Saith that God choze us in himself.
np1 np1 av vvz 〈 … 〉 d n2, c-crq pns31 vvz cst np1 vvd pno12 p-acp px31.
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If he 〈 … 〉 any desert or woorthinesse, if he had found any disposition 〈 … 〉 if he had found any goodnesse or vertew,
If he 〈 … 〉 any desert or worthiness, if he had found any disposition 〈 … 〉 if he had found any Goodness or virtue,
cs pns31 〈 … 〉 dg n1 cc n1, cs pns31 vhd vvn d n1 〈 … 〉 cs pns31 vhd vvn d n1 cc n1,
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or (too be 〈 … 〉 had found any one drop of aught that he myght like and 〈 … 〉 he had not chozen vs in himselfe,
or (too be 〈 … 〉 had found any one drop of aught that he might like and 〈 … 〉 he had not chozen us in himself,
cc (av vbb 〈 … 〉 vhn vvn d crd n1 pp-f pi cst pns31 vmd av-j cc 〈 … 〉 pns31 vhd xx vvn pno12 p-acp px31,
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but wee our selues shoulde 〈 … 〉 some partnership with him.
but we our selves should 〈 … 〉 Some partnership with him.
cc-acp pns12 po12 n2 vmd 〈 … 〉 d n1 p-acp pno31.
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〈 … 〉 the wicked, it is certeyn that they wil alwayes find wherat to 〈 … 〉 they cannot be letted so too doo.
〈 … 〉 the wicked, it is certain that they will always find whereat to 〈 … 〉 they cannot be letted so too do.
〈 … 〉 dt j, pn31 vbz j cst pns32 vmb av vvi c-crq pc-acp 〈 … 〉 pns32 vmbx vbi vvn av av vdi.
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Seyng then that S. Paule 〈 … 〉 all thinges in Gods purpose which belong too our saluation, 〈 … 〉 that our election also is shet vp there:
Sing then that S. Paul 〈 … 〉 all things in God's purpose which belong too our salvation, 〈 … 〉 that our election also is shet up there:
vvb av d n1 np1 〈 … 〉 d n2 p-acp npg1 n1 r-crq vvb av po12 n1, 〈 … 〉 cst po12 n1 av vbz zz p-acp a-acp:
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it is all one as if he 〈 … 〉 saye, that men doo fowly ouershoote themselues,
it is all one as if he 〈 … 〉 say, that men do foully overshoot themselves,
pn31 vbz d pi c-acp cs pns31 〈 … 〉 vvb, cst n2 vdb av-j vvi px32,
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when they take 〈 … 〉 them too bee any thing woorth, or too haue bin furtherers or 〈 … 〉 of themselues too the receyuing of such grace.
when they take 〈 … 〉 them too be any thing worth, or too have been furtherers or 〈 … 〉 of themselves too the receiving of such grace.
c-crq pns32 vvb 〈 … 〉 pno32 av vbi d n1 j, cc av vhb vbn n2 cc 〈 … 〉 pp-f px32 av av vvg pp-f d n1.
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Therefore 〈 … 〉 bee caryed vp aloft, if wee will knowe whereuppon our 〈 … 〉 grounded,
Therefore 〈 … 〉 be carried up aloft, if we will know whereupon our 〈 … 〉 grounded,
av 〈 … 〉 vbi vvd a-acp av, cs pns12 vmb vvi c-crq po12 〈 … 〉 j-vvn,
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and what is the very originall welspring and the 〈 … 〉 only cause of the same.
and what is the very original wellspring and the 〈 … 〉 only cause of the same.
cc r-crq vbz dt j j-jn n1 cc dt 〈 … 〉 av-j n1 pp-f dt d.
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And so yee see what is ment by this 〈 ◊ 〉, that God did it in himselfe.
And so ye see what is meant by this 〈 ◊ 〉, that God did it in himself.
cc av pn22 vvb r-crq vbz vvn p-acp d 〈 sy 〉, cst np1 vdd pn31 p-acp px31.
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•ut S. Paul addeth yet further, according too the good pleasure 〈 … 〉 owne will.
•ut S. Paul adds yet further, according too the good pleasure 〈 … 〉 own will.
vvd n1 np1 vvz av av-jc, vvg av dt j n1 〈 … 〉 d vmb.
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If he had set downe no more but onely the woorde 〈 … 〉, it had bin ynough:
If he had Set down no more but only the word 〈 … 〉, it had been enough:
cs pns31 vhd vvn a-acp dx dc cc-acp av-j dt n1 〈 … 〉, pn31 vhd vbn av-d:
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accordingly as wee haue seene heertoofore, & 〈 ◊ 〉 declared vppon Sonday last, that S. Paule was chozen 〈 … 〉 too the will of God.
accordingly as we have seen heertoofore, & 〈 ◊ 〉 declared upon Sunday last, that S. Paul was chozen 〈 … 〉 too the will of God.
av-vvg c-acp pns12 vhb vvn av, cc 〈 sy 〉 vvn p-acp np1 ord, cst n1 np1 vbds j-vvn 〈 … 〉 av dt n1 pp-f np1.
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And why so? Bycause he was nother fit 〈 … 〉 to haue such a prerogatiue,
And why so? Because he was neither fit 〈 … 〉 to have such a prerogative,
cc q-crq av? c-acp pns31 vbds av-dx j 〈 … 〉 pc-acp vhi d dt n1,
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but that it pleased god to choze 〈 … 〉.
but that it pleased god to choze 〈 … 〉.
cc-acp cst pn31 vvd n1 pc-acp vvi 〈 … 〉.
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S. Paule therfore braggeth not that he had gotten the 〈 … 〉 but with all myldnesse acknowledgeth it too bee the free gift of 〈 … 〉.
S. Paul Therefore braggeth not that he had got the 〈 … 〉 but with all mildness acknowledgeth it too be the free gift of 〈 … 〉.
np1 np1 av vvz xx cst pns31 vhd vvn dt 〈 … 〉 cc-acp p-acp d n1 vvz pn31 av vbi dt j n1 pp-f 〈 … 〉.
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Thus yee see what the woord Will betokeneth, and that not in any one place only,
Thus ye see what the word Will Betokeneth, and that not in any one place only,
av pn22 vvb r-crq dt n1 vmb vvz, cc cst xx p-acp d crd n1 av-j,
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but throughout all the whole holie scripture.
but throughout all the Whole holy scripture.
cc-acp p-acp d dt j-jn j n1.
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Therfore whensoeuer Gods wil is mencioned, it is to shew that men cannot bring ought of their owne.
Therefore whensoever God's will is mentioned, it is to show that men cannot bring ought of their own.
av c-crq n2 vmb vbz vvn, pn31 vbz pc-acp vvi d n2 vmbx vvi pi pp-f po32 d.
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Neuerthelesse S. Paule setteth downe heere a woord of ouerplus, and sayeth, according too the good pleasure.
Nevertheless S. Paul sets down Here a word of overplus, and Saith, according too the good pleasure.
av n1 np1 vvz a-acp av dt n1 pp-f n1, cc vvz, vvg av dt j n1.
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As if he had sayd, truly seing that Gods will is the cause of our saluation, wee should not fleete too and froo,
As if he had said, truly sing that God's will is the cause of our salvation, we should not fleet too and froo,
c-acp cs pns31 vhd vvn, av-j vvg d n2 vmb vbz dt n1 pp-f po12 n1, pns12 vmd xx n1 av cc av,
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and seeke other reasons & meanes therof:
and seek other Reasons & means thereof:
cc vvi j-jn n2 cc vvz av:
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Howbeit forasmuch as men are so vnthankefull and malitious, that they would alwayes darken Gods glory:
Howbeit forasmuch as men Are so unthankful and malicious, that they would always darken God's glory:
a-acp av c-acp n2 vbr av j cc j, cst pns32 vmd av vvi npg1 n1:
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& so puffed vp with fond ouerweening, that they continually chalendge more too thēselues, thā belongeth vntoo them:
& so puffed up with found overweening, that they continually challenge more too themselves, than belongeth unto them:
cc av vvd a-acp p-acp j j-vvg, cst pns32 av-j vvb n1 av px32, av vvz p-acp pno32:
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therfore if they be not sufficiently perswaded of Gods wil, let them vnderstand that it cōmeth of the good pleasure of his will:
Therefore if they be not sufficiently persuaded of God's will, let them understand that it comes of the good pleasure of his will:
av cs pns32 vbb xx av-j vvn pp-f npg1 n1, vvb pno32 vvi cst pn31 vvz pp-f dt j n1 pp-f po31 n1:
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that is too say, of a free inclined wil which dependeth not vpon any other thing (than it selfe,) nor hath any respect one way or other,
that is too say, of a free inclined will which dependeth not upon any other thing (than it self,) nor hath any respect one Way or other,
cst vbz av vvb, pp-f dt j vvn n1 r-crq vvz xx p-acp d j-jn n1 (cs pn31 n1,) ccx vhz d n1 crd n1 cc n-jn,
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but vou•safeth too chooze vs freely, bycause it lyketh & ly••eth so too d•o.
but vou•safeth too chooze us freely, Because it liketh & ly••eth so too d•o.
cc-acp vvz av vvb pno12 av-j, c-acp pn31 vvz cc vvz av av av.
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Now then wee see that such as serch out the cause why God hath chozen vs, woold (if it lay in them) ouerthrowe his euerlastyng ordinance:
Now then we see that such as search out the cause why God hath chozen us, would (if it lay in them) overthrown his everlasting Ordinance:
av cs pns12 vvb cst d c-acp vvb av dt n1 c-crq np1 vhz vvn pno12, vmd (cs pn31 vvb p-acp pno32) vvb po31 j n1:
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for the one is vnseparable from the other. If God haue chozen vs as it is shewed vs heere:
for the one is unseparable from the other. If God have chozen us as it is showed us Here:
c-acp dt pi vbz j-u p-acp dt n-jn. cs np1 vhb vvn pno12 p-acp pn31 vbz vvn pno12 av:
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then can nothing hang vppon our deserts, nor vppon aught that wee myght haue too comme,
then can nothing hang upon our deserts, nor upon aught that we might have too comme,
av vmb pix vvi p-acp po12 n2, ccx p-acp pi cst pns12 vmd vhi av vvb,
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but God wrought it according too his owne free inclyned will, and found not any other reason (to moue him therto) than his owne good pleasure.
but God wrought it according too his own free inclined will, and found not any other reason (to move him thereto) than his own good pleasure.
cc-acp np1 vvd pn31 vvg av po31 d j vvn n1, cc vvd xx d j-jn n1 (pc-acp vvi pno31 av) cs po31 d j n1.
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If any mē think this to be strange geere, it is bycause they would be haylefellow with God.
If any men think this to be strange gear, it is Because they would be haylefellow with God.
cs d n2 vvb d pc-acp vbi j n1, pn31 vbz c-acp pns32 vmd vbi n1 p-acp np1.
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And heerin appeereth their diulish malapertnesse, that they cannot suffer God to raine freely, as the thing that he lyketh myght bee receyued as good, iust, & ryghtfull, without geynsaying.
And herein appeareth their diulish malapertness, that they cannot suffer God to rain freely, as the thing that he liketh might be received as good, just, & rightful, without geynsaying.
cc av vvz po32 j n1, cst pns32 vmbx vvi np1 pc-acp vvi av-j, c-acp dt n1 cst pns31 vvz vmd vbi vvn p-acp j, j, cc j, p-acp vvg.
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But let such folke barke lyke doggs asmuch as they list, yet is this sentence definiti•e vnable too bee repealed, which the holie Ghost hathe vttered heere by the mouth of S. Paule:
But let such folk bark like Dogs as as they list, yet is this sentence definiti•e unable too be repealed, which the holy Ghost hath uttered Here by the Mouth of S. Paul:
cc-acp vvb d n1 vvi av-j n2 p-acp c-acp pns32 vvb, av vbz d n1 vbi j av vbi vvn, r-crq dt j n1 vhz vvn av p-acp dt n1 pp-f n1 np1:
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namely that it is not for vs to searche any further cause of our election, than the good pleasure of God:
namely that it is not for us to search any further cause of our election, than the good pleasure of God:
av cst pn31 vbz xx p-acp pno12 pc-acp vvi d jc n1 pp-f po12 n1, cs dt j n1 pp-f np1:
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that is to say, than his owne free inclyned wil, wherby he hath chozē vs,
that is to say, than his own free inclined will, whereby he hath chozen us,
cst vbz pc-acp vvi, cs po31 d j vvn n1, c-crq pns31 vhz j-vvn pno12,
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though we were not worthy in none other respect than for that he listed too say, so it pleaseth me.
though we were not worthy in none other respect than for that he listed too say, so it Pleases me.
cs pns12 vbdr xx j p-acp pi j-jn n1 cs p-acp cst pns31 vvd av vvi, av pn31 vvz pno11.
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And so yee see in effect what wee haue too gather vppon those words of S. Paules.
And so ye see in Effect what we have too gather upon those words of S. Paul's.
cc av pn22 vvb p-acp n1 r-crq pns12 vhb av vvi p-acp d n2 pp-f n1 npg1.
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Now he sayeth immediatly, that it is too the prayse of the glorie of his grace.
Now he Saith immediately, that it is too the praise of the glory of his grace.
av pns31 vvz av-j, cst pn31 vbz av dt n1 pp-f dt n1 pp-f po31 n1.
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Heere he sheweth the finall cause that God looked at in c••zing of vs:
Here he shows the final cause that God looked At in c••zing of us:
av pns31 vvz dt j n1 cst np1 vvd p-acp p-acp vvg pp-f pno12:
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namly that his grace myght bee praysed by it, and that not after a cōmon and ordinary manner, but with a certeyne glorie:
namely that his grace might be praised by it, and that not After a Common and ordinary manner, but with a certain glory:
av cst po31 n1 vmd vbi vvn p-acp pn31, cc cst xx p-acp dt j cc j n1, cc-acp p-acp dt j n1:
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for he hath cuppled those twoo things togither, to the intent we should 〈 … 〉 when wee see how God hath drawen vs out of the bottom 〈 … 〉 open vs the gate of his kingdome,
for he hath cuppled those twoo things together, to the intent we should 〈 … 〉 when we see how God hath drawn us out of the bottom 〈 … 〉 open us the gate of his Kingdom,
c-acp pns31 vhz vvn d crd n2 av, p-acp dt n1 pns12 vmd 〈 … 〉 c-crq pns12 vvb c-crq np1 vhz vvn pno12 av pp-f dt n1 〈 … 〉 j pno12 dt n1 pp-f po31 n1,
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and too call vs too the 〈 … 〉 saluation. Heere wee see yit ageyne the thing that I treated 〈 … 〉:
and too call us too the 〈 … 〉 salvation. Here we see yet again the thing that I treated 〈 … 〉:
cc av vvb pno12 av dt 〈 … 〉 n1. av pns12 vvb av av dt n1 cst pns11 vvd 〈 … 〉:
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namely that all such as woold put awaye Gods 〈 … 〉, or are loth too heere it spoken of, doo therin shewe 〈 … 〉 bee mortall enemies of Gods prayse.
namely that all such as would put away God's 〈 … 〉, or Are loath too Here it spoken of, do therein show 〈 … 〉 be Mortal enemies of God's praise.
av cst d d c-acp vmd vvi av npg1 〈 … 〉, cc vbr j av av pn31 vvn pp-f, vdb av vvi 〈 … 〉 vbi j-jn n2 pp-f npg1 n1.
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Too their seeming 〈 … 〉 & vanisheth away.
Too their seeming 〈 … 〉 & Vanishes away.
av po32 j-vvg 〈 … 〉 cc vvz av.
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Yea, but who is the competent iudge 〈 … 〉 they themselues wyzer than God, who hath spoken the 〈 … 〉 too that which they alledge? O (say they) that were the 〈 … 〉 to open the mouthes of many mē to blaspheme God.
Yea, but who is the competent judge 〈 … 〉 they themselves wyzer than God, who hath spoken the 〈 … 〉 too that which they allege? O (say they) that were the 〈 … 〉 to open the mouths of many men to Blaspheme God.
uh, cc-acp q-crq vbz dt j vvi 〈 … 〉 pns32 px32 fw-es cs np1, r-crq vhz vvn dt 〈 … 〉 av cst r-crq pns32 vvb? sy (vvb pns32) cst vbdr dt 〈 … 〉 pc-acp j dt n2 pp-f d n2 pc-acp vvi np1.
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But yit for all that God shal 〈 … 〉 wherwith to iustifie himself, and all they that doo so spyte 〈 … 〉 his rightuousnesse, shall bee confounded. But yet for all that God shall 〈 … 〉 wherewith to justify himself, and all they that do so spite 〈 … 〉 his righteousness, shall be confounded.
p-acp av p-acp d cst np1 vmb 〈 … 〉 c-crq pc-acp vvi px31, cc d pns32 cst vdb av vvi 〈 … 〉 po31 n1, vmb vbi vvn.
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Howsoeuer the cace 〈 ◊ 〉, it is not without cause sayd heere, that God is then dewly glorified ▪ 〈 ◊ 〉 his praise maynteyned,
Howsoever the case 〈 ◊ 〉, it is not without cause said Here, that God is then duly glorified ▪ 〈 ◊ 〉 his praise maintained,
c-acp dt n1 〈 sy 〉, pn31 vbz xx p-acp n1 vvd av, cst np1 vbz av av-jn vvn ▪ 〈 sy 〉 po31 n1 vvd,
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when wee acknowledg that he hath 〈 … 〉 whome he listed, & that there is none other cause of 〈 … 〉 betweene man and man (than only his wil:) so that they whō 〈 … 〉 doo perishe,
when we acknowledge that he hath 〈 … 〉 whom he listed, & that there is none other cause of 〈 … 〉 between man and man (than only his will:) so that they whom 〈 … 〉 do perish,
c-crq pns12 vvb cst pns31 vhz 〈 … 〉 ro-crq pns31 vvd, cc cst pc-acp vbz pix j-jn n1 pp-f 〈 … 〉 p-acp n1 cc n1 (cs av-j po31 n1:) av cst pns32 qo-crq 〈 … 〉 vdi vvi,
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803
bycause they be woorthye of it, and they 〈 … 〉 calleth too saluation must not seeke the cause therof, elswhere 〈 … 〉 the sayd free bestowed adoption.
Because they be worthy of it, and they 〈 … 〉 calls too salvation must not seek the cause thereof, elsewhere 〈 … 〉 the said free bestowed adoption.
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〈 … 〉 by those twoo woords, S. Paule ment also too stirre 〈 … 〉 a greater and feruenter earnestnesse of praysing God.
〈 … 〉 by those twoo words, S. Paul meant also too stir 〈 … 〉 a greater and feruenter earnestness of praising God.
〈 … 〉 p-acp d crd n2, n1 np1 vvd av av vvi 〈 … 〉 dt jc cc jc n1 pp-f vvg np1.
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For it 〈 … 〉 •nough for vs too confesse coldly, that our saluation springeth of 〈 … 〉 good will:
For it 〈 … 〉 •nough for us too confess coldly, that our salvation springs of 〈 … 〉 good will:
p-acp pn31 〈 … 〉 av-d p-acp pno12 av vvi av-jn, cst po12 n1 vvz pp-f 〈 … 〉 j vmb:
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but wee must bee as it were inflamed too 〈 … 〉 selues wholly too his praise,
but we must be as it were inflamed too 〈 … 〉 selves wholly too his praise,
cc-acp pns12 vmb vbi c-acp pn31 vbdr vvn av 〈 … 〉 n2 av-jn av po31 n1,
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as if wee were wholly wedded to 〈 … 〉 as S. Peter sheweth, that forasmuch as wee bee drawē 〈 ◊ 〉 darknesse of death, it is good reason that wee should be 〈 … 〉 the vnvtterable prayses of God.
as if we were wholly wedded to 〈 … 〉 as S. Peter shows, that forasmuch as we be drawn 〈 ◊ 〉 darkness of death, it is good reason that we should be 〈 … 〉 the unutterable praises of God.
c-acp cs pns12 vbdr av-jn vvn pc-acp 〈 … 〉 c-acp fw-la np1 vvz, cst av c-acp pns12 vbb vvn 〈 sy 〉 n1 pp-f n1, pn31 vbz j n1 cst pns12 vmd vbi 〈 … 〉 dt j n2 pp-f np1.
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And hereby he dooeth vs too 〈 … 〉, that when the faythfull haue streyned themselues too the 〈 … 〉, too discharge themselues in praysing Gods goodnesse: And hereby he doth us too 〈 … 〉, that when the faithful have strained themselves too the 〈 … 〉, too discharge themselves in praising God's Goodness:
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yit 〈 … 〉 neuer compasse it, bycause it is a thing incomprehensible. 〈 … 〉 well therefore what wee haue too beare in mynd.
yet 〈 … 〉 never compass it, Because it is a thing incomprehensible. 〈 … 〉 well Therefore what we have too bear in mind.
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And so, vpon 〈 … 〉 or grace wherof he speaketh, it behoueth vs too gather 〈 … 〉, shall neuer yeeld God his dew glory, till they bee vtterly 〈 … 〉,
And so, upon 〈 … 〉 or grace whereof he speaks, it behooves us too gather 〈 … 〉, shall never yield God his due glory, till they be utterly 〈 … 〉,
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so as there remayneth not any thing at all in them for too glory 〈 … 〉 vs put the ca•e that Gods election were neuer thought of:
so as there remaineth not any thing At all in them for too glory 〈 … 〉 us put the ca•e that God's election were never Thought of:
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〈 … 〉 he therefore ceasse too bee praysed? No: but he shoulde haue some peece of his prayse still.
〈 … 〉 he Therefore cease too be praised? No: but he should have Some piece of his praise still.
〈 … 〉 pns31 av vvi av vbi vvn? uh-dx: cc-acp pns31 vmd vhi d n1 pp-f po31 n1 av.
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For if men should say no more but that God causeth his daysunne too shyne vppon them, that were a cause too prayse him.
For if men should say no more but that God Causes his daysunne too shine upon them, that were a cause too praise him.
p-acp cs n2 vmd vvi av-dx dc cc-acp cst np1 vvz po31 n1 av vvi p-acp pno32, cst vbdr dt n1 av vvi pno31.
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And when we open our eyes too looke vpward and downwarsd vppon the wonderfull woorkes that he sheweth vs, the same is a large prouocation too exercise vs in his praise all our lyfe long.
And when we open our eyes too look upward and downwarsd upon the wonderful works that he shows us, the same is a large provocation too exercise us in his praise all our life long.
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Moreouer, when his Gospell is preached vntoo vs, there also wee haue whereof too praise him,
Moreover, when his Gospel is preached unto us, there also we have whereof too praise him,
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though no mention at all bee made of his election:
though no mention At all be made of his election:
cs dx n1 p-acp d vbb vvn pp-f po31 n1:
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I say there is ynough as in respect of vs, but then should he bee robbed of his chiefe pra•se,
I say there is enough as in respect of us, but then should he be robbed of his chief pra•se,
pns11 vvb a-acp vbz av-d c-acp p-acp n1 pp-f pno12, cc-acp av vmd pns31 vbi vvn pp-f po31 j-jn n1,
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and wee should yeeld him but a peece of that which is dew to him.
and we should yield him but a piece of that which is due to him.
cc pns12 vmd vvi pno31 p-acp dt n1 pp-f d r-crq vbz j-jn p-acp pno31.
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And why so? For the faythfull should thinke that they haue fayth of their owne selfmouing and free inclyned will.
And why so? For the faithful should think that they have faith of their own selfmouing and free inclined will.
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I told you this morning, that fayth is a fruite of election.
I told you this morning, that faith is a fruit of election.
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For there is none other oddes betweene vs and the vnbeleeuers, but that God reached vs his hand,
For there is none other odds between us and the unbelievers, but that God reached us his hand,
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and drewe vs too him by a secrete meane, at such time as wee turned our backes vppon him, and were straungers too him.
and drew us too him by a secret mean, At such time as we turned our backs upon him, and were Strangers too him.
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Too bee short, it is not for naught that S. Paule sayeth heere, that Gods praise shall neuer bee glorifyed as it ought too bee, till wee acknowledge his election too bee the cause of all the benefites which he bestoweth vppon vs, Too be short, it is not for nought that S. Paul Saith Here, that God's praise shall never be glorified as it ought too be, till we acknowledge his election too be the cause of all the benefits which he bestoweth upon us,
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and that if he of his infinite mer•y adopted vs not of set purpose from euerlasting, wee should haue a peece of the prayse too our selues which is dew vntoo him.
and that if he of his infinite mer•y adopted us not of Set purpose from everlasting, we should have a piece of the praise too our selves which is due unto him.
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And so should God bee diminished and abridged of so much of his ryght.
And so should God be diminished and abridged of so much of his right.
cc av vmd np1 vbi vvn cc vvn pp-f av d pp-f po31 j-jn.
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Too bee short, wee see well ynough how it is sayd heere, that men must bee vtterly abaced, too the end that God may haue his right,
Too be short, we see well enough how it is said Here, that men must be utterly abased, too the end that God may have his right,
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827
and no man bee made copartener with him, but all men confesse that he is both the beginner and the accomplisher of our saluation.
and no man be made copartner with him, but all men confess that he is both the beginner and the accomplisher of our salvation.
cc dx n1 vbi vvn n1 p-acp pno31, cc-acp d n2 vvb cst pns31 vbz d dt n1 cc dt n1 pp-f po12 n1.
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Also wee must marke well how S. Paule addeth, that of his owne grace he hath accepted vs in his vvelbeloued.
Also we must mark well how S. Paul adds, that of his own grace he hath accepted us in his well-beloved.
av pns12 vmb vvi av q-crq n1 np1 vvz, cst pp-f po31 d n1 pns31 vhz vvn pno12 p-acp po31 j.
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By this he vttereth yit much better, why our saluation is grounded vppon Gods mere election and free bestowed goodnesse.
By this he uttereth yet much better, why our salvation is grounded upon God's mere election and free bestowed Goodness.
p-acp d pns31 vvz av av-d av-jc, c-crq po12 n1 vbz vvn p-acp npg1 j n1 cc j vvn n1.
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830
For men will neuer giue ouer their foolishe ouerweening, if they bee not so vanguished as they haue not one woorde more too reply.
For men will never give over their foolish overweening, if they be not so vanquished as they have not one word more too reply.
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S. Paule therefore too bring vs too such reason, telleth vs that wee bee damned & lost in our selues.
S. Paul Therefore too bring us too such reason, Telleth us that we be damned & lost in our selves.
np1 np1 av av vvi pno12 av d n1, vvz pno12 cst pns12 vbb vvn cc vvn p-acp po12 n2.
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Now when such a thunder bolt lighteth vppon our heades, it is not for vs too stand checking any more.
Now when such a thunder bolt lights upon our Heads, it is not for us too stand checking any more.
av c-crq d dt n1 n1 vvz p-acp po12 n2, pn31 vbz xx p-acp pno12 av vvi vvg d dc.
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833
Then if men will bee so foolishe as still too hunt about with wyndlasses too haue somewhat alwayes belonging and reserued too themselues besides the onely grace of God:
Then if men will be so foolish as still too hunt about with wyndlasses too have somewhat always belonging and reserved too themselves beside the only grace of God:
av cs n2 vmb vbi av j c-acp av av vvi a-acp p-acp n2 av vhb av av vvg cc vvn av px32 p-acp dt j n1 pp-f np1:
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there needeth no more but this saying too turne them from it, namely that 〈 … 〉 not in Gods fauour, till wee were in Iesus Christ,
there needs no more but this saying too turn them from it, namely that 〈 … 〉 not in God's favour, till we were in Iesus christ,
a-acp vvz av-dx dc p-acp d vvg av vvi pno32 p-acp pn31, av cst 〈 … 〉 xx p-acp npg1 n1, c-acp pns12 vbdr p-acp np1 np1,
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bycause 〈 … 〉 damned and accursed in our owne selues.
Because 〈 … 〉 damned and accursed in our own selves.
c-acp 〈 … 〉 n-vvn cc vvn p-acp po12 d n2.
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This matter 〈 … 〉 declared already, if wee were not ouer••owe in 〈 … 〉 thing that is so needefull,
This matter 〈 … 〉 declared already, if we were not ouer••owe in 〈 … 〉 thing that is so needful,
d n1 〈 … 〉 vvn av, cs pns12 vbdr xx av p-acp 〈 … 〉 n1 cst vbz av j,
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and which ought too be so cleere 〈 … 〉 And in good sooth, euen experience ought too teache vs in 〈 … 〉.
and which ought too be so clear 〈 … 〉 And in good sooth, even experience ought too teach us in 〈 … 〉.
cc r-crq vmd av vbi av j 〈 … 〉 cc p-acp j n1, av n1 vmd av vvi pno12 p-acp 〈 … 〉.
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And surely if hipocrisie blynded vs not too much, 〈 … 〉 well perceyue that there is nothing but wickednesse 〈 … 〉 Gods wrath would strike vs in such feare, that wee shoulde 〈 … 〉 wittes end with it.
And surely if hypocrisy blinded us not too much, 〈 … 〉 well perceive that there is nothing but wickedness 〈 … 〉 God's wrath would strike us in such Fear, that we should 〈 … 〉 wits end with it.
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But God must bee fayne too compell vs 〈 … 〉 by strong hand, or else wee cannot fynd in our hartes too 〈 … 〉 all praise vntoo him.
But God must be fain too compel us 〈 … 〉 by strong hand, or Else we cannot find in our hearts too 〈 … 〉 all praise unto him.
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Therefore let vs marke well what is 〈 … 〉 this speeche, where it is sayd that wee were taken too fauour 〈 … 〉 Christ, bycause he is the welbeloued.
Therefore let us mark well what is 〈 … 〉 this speech, where it is said that we were taken too favour 〈 … 〉 christ, Because he is the well-beloved.
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And why is Iesus 〈 … 〉 Gods welbeloued, according as he is termed in the xvii.
And why is Iesus 〈 … 〉 God's well-beloved, according as he is termed in the xvii.
cc q-crq vbz np1 〈 … 〉 ng1 j, vvg c-acp pns31 vbz vvn p-acp dt crd.
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〈 … 〉, and in other places, and also is shewed too bee so in the 〈 … 〉? Thereby it is shewed vs, that God dooth iustly hate 〈 … 〉 vs,
〈 … 〉, and in other places, and also is showed too be so in the 〈 … 〉? Thereby it is showed us, that God doth justly hate 〈 … 〉 us,
〈 … 〉, cc p-acp j-jn n2, cc av vbz vvn av vbb av p-acp dt 〈 … 〉? av pn31 vbz vvn pno12, cst np1 vdz av-j vvi 〈 … 〉 pno12,
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so long as wee abyde in our owne naturall plyght.
so long as we abide in our own natural plight.
av av-j c-acp pns12 vvb p-acp po12 d j n1.
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844
For 〈 … 〉 were not peculiar too Iesus Christ, then was it sayd in 〈 … 〉 is my welbeloued sonne in whom I am well pleased.
For 〈 … 〉 were not peculiar too Iesus christ, then was it said in 〈 … 〉 is my well-beloved son in whom I am well pleased.
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But 〈 … 〉 too Iesus Christ, then can none other creature claime 〈 … 〉 that although. But 〈 … 〉 too Iesus christ, then can none other creature claim 〈 … 〉 that although.
cc-acp 〈 … 〉 av np1 np1, av vmb pix j-jn n1 vvi 〈 … 〉 cst cs.
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846
God loue his Angels, yit can they not bee 〈 ◊ 〉 beloued of him, but by the meanes of Iesus Christ.
God love his Angels, yet can they not be 〈 ◊ 〉 Beloved of him, but by the means of Iesus christ.
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847
And as 〈 … 〉 is a farre other respect.
And as 〈 … 〉 is a Far other respect.
cc c-acp 〈 … 〉 vbz dt j j-jn n1.
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For (as I haue sayd alredy) wee 〈 ◊ 〉, and Iesus Christ is the mediator or spokesman too set 〈 … 〉 at one with God, insomuch that there should bee no 〈 … 〉 constancie in them, if they were not vphild by him.
For (as I have said already) we 〈 ◊ 〉, and Iesus christ is the Mediator or spokesman too Set 〈 … 〉 At one with God, insomuch that there should be no 〈 … 〉 constancy in them, if they were not upheld by him.
p-acp (c-acp pns11 vhb vvn av) pns12 〈 sy 〉, cc np1 np1 vbz dt n1 cc n1 av vvn 〈 … 〉 p-acp pi p-acp np1, av cst a-acp vmd vbi dx 〈 … 〉 n1 p-acp pno32, cs pns32 vbdr xx vvn p-acp pno31.
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849
And 〈 … 〉 their rightuousnesse should not bee perfect, but that they 〈 … 〉 and chozen in him.
And 〈 … 〉 their righteousness should not be perfect, but that they 〈 … 〉 and chozen in him.
cc 〈 … 〉 po32 n1 vmd xx vbi j, cc-acp cst pns32 〈 … 〉 cc vvi p-acp pno31.
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Let that serue for one poynt. 〈 ◊ 〉 for vs, seyng wee bee estraunged from God through sinne:
Let that serve for one point. 〈 ◊ 〉 for us, sing we be estranged from God through sin:
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he 〈 … 〉 take vs as his enemyes, and be an aduersarie too vs. 〈 … 〉 therefore is the onely welbeloued among men:
he 〈 … 〉 take us as his enemies, and be an adversary too us 〈 … 〉 Therefore is the only well-beloved among men:
pns31 〈 … 〉 vvb pno12 p-acp po31 n2, cc vbb dt n1 av pno12 〈 … 〉 av vbz dt j j p-acp n2:
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and as for 〈 … 〉 of vs, God vtterly mis•yketh and disclaymeth vs, yea euen 〈 … 〉, that he sayeth he repenteth him that he made man.
and as for 〈 … 〉 of us, God utterly mis•yketh and disclaimeth us, yea even 〈 … 〉, that he Saith he Repenteth him that he made man.
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Which 〈 … 〉 of his importeth that wee bee not woorthie too bee of the 〈 … 〉 Asses, Dogges, and other beastes.
Which 〈 … 〉 of his imports that we be not worthy too be of the 〈 … 〉 Asses, Dogs, and other beasts.
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For they continue still Gods 〈 ◊ 〉 in the same plyght that he made them:
For they continue still God's 〈 ◊ 〉 in the same plight that he made them:
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The one is, that in comming too our Lord Iesus Christ, wee must not imagin that there is anie woorthynesse in vs, The one is, that in coming too our Lord Iesus christ, we must not imagine that there is any woorthynesse in us,
dt pi vbz, cst p-acp vvg av po12 n1 np1 np1, pns12 vmb xx vvi cst pc-acp vbz d n1 p-acp pno12,
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but we bee so leawd 〈 … 〉, that wee deserue too bee razed out, and too haue our 〈 … 〉 cursed and hatefull before God.
but we be so lewd 〈 … 〉, that we deserve too be razed out, and too have our 〈 … 〉 cursed and hateful before God.
cc-acp pns12 vbb av j 〈 … 〉, cst pns12 vvb av vbi vvn av, cc av vhb po12 〈 … 〉 j-vvn cc j p-acp np1.
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Nowe let vs go brag and boast and seeke armes too innoble our selues:
Now let us go brag and boast and seek arms too ignoble our selves:
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for wee see how the holy Ghost disgradeth all such as thinke themselues too bee aught woorth.
for we see how the holy Ghost disgradeth all such as think themselves to be aught worth.
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Wherfore let vs consider that if wee bee enemies vntoo God, wee bee in woorser taking than if wee had neuer bin created.
Wherefore let us Consider that if we be enemies unto God, we be in worser taking than if we had never been created.
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Heeruppon S. Paule telleth vs, that God hath accepted vs in his welbeloued.
Hereupon S. Paul Telleth us, that God hath accepted us in his well-beloved.
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Seing then that our Lord Iesus Christ is receyued of God his father too bee the beloued, not only in his owne person,
Sing then that our Lord Iesus christ is received of God his father too be the Beloved, not only in his own person,
vvb av cst po12 n1 np1 np1 vbz vvn pp-f np1 po31 n1 av vbi dt vvn, xx av-j p-acp po31 d n1,
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but also in respect of the loue that is extended too all the members of his bodie:
but also in respect of the love that is extended too all the members of his body:
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by that meanes wee bee called home agein, and God imbraceth vs for his children, wheras erst wee were his enemyes and vtterly hated of him.
by that means we be called home again, and God Embraceth us for his children, whereas erst we were his enemies and utterly hated of him.
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But howsoeuer the world go, wee must alwayes come backe too the election that wee haue spoken of before.
But howsoever the world go, we must always come back too the election that we have spoken of before.
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For the grace that is communicated too vs by our Lord Iesus Christ, dothe issewe lykewyse out of the same spring.
For the grace that is communicated too us by our Lord Iesus christ, doth issue likewise out of the same spring.
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Theruppon going foreward with the matter that I haue touched alredie, he sheweth vs howe greate neede wee haue too bee welbeloued in Iesus Christ.
Thereupon going forward with the matter that I have touched already, he shows us how great need we have too be well-beloved in Iesus christ.
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For if it were not proued too our faces, wee woold neuer graunt (I meane vnfeynedly) that wee bee beholden too God for all things.
For if it were not proved too our faces, we would never grant (I mean vnfeynedly) that we be beholden too God for all things.
p-acp cs pn31 vbdr xx vvn av po12 n2, pns12 vmd av-x vvi (pns11 vvb av-j) cst pns12 vbb vvi av np1 p-acp d n2.
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For wee bee alwayes laboring too aduaunce our selues some way or other, and euery of vs seeketh how he may reserue somewhat too himself,
For we be always labouring too advance our selves Some Way or other, and every of us seeks how he may reserve somewhat too himself,
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though it bee but the mountenance of a pinnes poynt.
though it be but the mountenance of a pins point.
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But contrariwyze S. Paule telleth vs, that God must be fayne too loue vs out of our selues,
But contrariwyze S. Paul Telleth us, that God must be fain too love us out of our selves,
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and that if he lyke well of vs, it must not bee in respect of our owne selues.
and that if he like well of us, it must not be in respect of our own selves.
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And why? For wee be prisoners and bonds•aues of sin, wee bee hild downe vnder the yoke and tyrannie of Satan,
And why? For we be Prisoners and bonds•aues of since, we be held down under the yoke and tyranny of Satan,
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and finally wee bee shet vp in the bondage of death, till wee bee raunsomed by our Lord Iesus Christ.
and finally we be shet up in the bondage of death, till we be ransomed by our Lord Iesus christ.
cc av-j pns12 vbb zz a-acp p-acp dt n1 pp-f n1, c-acp pns12 vbb vvn p-acp po12 n1 np1 np1.
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Now then wee see that the summe of this lesson is, that men are admonished too depart out of themsel•es,
Now then we see that the sum of this Lesson is, that men Are admonished too depart out of themsel•es,
av cs pns12 vvb cst dt n1 pp-f d n1 vbz, cst n2 vbr vvn av vvi av pp-f n2,
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and too seeke their saluation in Gods only goodnesse, euen by holding the meane that is shewed vs heere, which is too resort too our Lord Iesus Christ.
and too seek their salvation in God's only Goodness, even by holding the mean that is showed us Here, which is too resort too our Lord Iesus christ.
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For there are two euill extremities wherof wee must beware.
For there Are two evil extremities whereof we must beware.
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why he should make vs partakers of his benefytes.
why he should make us partakers of his benefits.
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For the verye cause why men presume so much vppon their owne free will, and the very ground also wheron they build the opinion which they haue conceyued of their owne deserts and woorthinesse, is that they know not how they bee nothing in any other respect,
For the very cause why men presume so much upon their own free will, and the very ground also whereon they built the opinion which they have conceived of their own deserts and worthiness, is that they know not how they be nothing in any other respect,
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than for that God hath accepted them of his owne mere free goodnesse, bycause he had chozen them alredie in his owne euerlasting purpose.
than for that God hath accepted them of his own mere free Goodness, Because he had chozen them already in his own everlasting purpose.
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Therfore wee cannot by any meanes father the beginning of our saluation vppon God, except wee confesse that which is shewed vs heere,
Therefore we cannot by any means father the beginning of our salvation upon God, except we confess that which is showed us Here,
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namely that wee were vtterly damned and accursed at such tyme as he adopted vs,
namely that we were utterly damned and accursed At such time as he adopted us,
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& that the verie originall cause of his adopting of vs, is for that he had predestinated vs before hand,
& that the very original cause of his adopting of us, is for that he had predestinated us before hand,
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yea, euen before the making of the world. Marke that for one poynt. The other euill extremitie whereof wee must likewyze beware, is speculation.
yea, even before the making of the world. Mark that for one point. The other evil extremity whereof we must likewyze beware, is speculation.
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Many fantasticall folke will say, As for mee I shall neuer knowe whether God hath chozen mee or no,
Many fantastical folk will say, As for me I shall never know whither God hath chozen me or not,
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and therfore I must bee fayne too abyde still in my destruction. Yea, but that is for want of comming too Iesus Christ.
and Therefore I must be fain too abide still in my destruction. Yea, but that is for want of coming too Iesus christ.
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How knowe wee that God hath chozen vs before the making of the world? By beleeuing in Iesus Christ.
How know we that God hath chozen us before the making of the world? By believing in Iesus christ.
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I sayd heeretofore that faith sprinketh of election, and is the fruite of it, which sheweth that the roote is hidden within.
I said heretofore that faith sprinketh of election, and is the fruit of it, which shows that the root is hidden within.
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He then that beleeueth, is therby assured that God hath wrought in him:
He then that Believeth, is thereby assured that God hath wrought in him:
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and fayth is as it were the copie or counterpane which God deliuereth vs of the originall register of our adoption.
and faith is as it were the copy or counterpane which God Delivereth us of the original register of our adoption.
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God hath his euerlasting purpose or determination, and that he keepeth alwayes too himselfe as a chiefe president or originall record, whereof he gyueth vs a copie by fayth.
God hath his everlasting purpose or determination, and that he Keepeth always too himself as a chief president or original record, whereof he gyveth us a copy by faith.
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I speake heere after the manner of men, for wee knowe that God vseth nother paper nor parchment too ingroce vs in:
I speak Here After the manner of men, for we know that God uses neither paper nor parchment too ingroce us in:
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and I haue told you alreadye, that too speake properly, the register wherein wee bee inrolled, is our Lord Iesus Christ.
and I have told you already, that too speak properly, the register wherein we be enrolled, is our Lord Iesus christ.
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Neuerthelesse God reserueth too himselfe the knowledge of our election, as a Prince would doo an originall President, Register, or Record:
Nevertheless God reserveth too himself the knowledge of our election, as a Prince would do an original President, Register, or Record:
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but yit he giueth vs copies or counterpanes of it, autenticall ynough, in that he imprinteth it in our hartes by his holy spirit, that wee bee his children.
but yet he gives us copies or counterpanes of it, authentical enough, in that he imprinteth it in our hearts by his holy Spirit, that we be his children.
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Yee see then that the fayth which we haue in our Lord Iesus Christ, is ynough too warrant vs our election:
Ye see then that the faith which we have in our Lord Iesus christ, is enough too warrant us our election:
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and therefore what seeke wee more? I tolde you euen now that Iesus Christ is the looking glasse wherein God beholdeth vs,
and Therefore what seek we more? I told you even now that Iesus christ is the looking glass wherein God beholdeth us,
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when it is his will to lyke well of vs. Likewyse also on our side he is the glasse wheruppon wee must cast our eyes and lookes,
when it is his will to like well of us Likewise also on our side he is the glass whereupon we must cast our eyes and looks,
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when wee mynde too come too the knowledge of our election.
when we mind too come too the knowledge of our election.
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For whosoeuer beleeueth in Iesus Christ, is Gods chylde, and consequently his heire, as I haue declared before. For whosoever Believeth in Iesus christ, is God's child, and consequently his heir, as I have declared before.
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Then dooth it followe, that if wee haue fayth, wee bee also adopted.
Then doth it follow, that if we have faith, we be also adopted.
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For wherfore doth God giue vs fayth? Euen bycause he choze vs before the creation of the world.
For Wherefore does God give us faith? Eve Because he choze us before the creation of the world.
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This therefore is an infastible order, that inasmuch as the faythfull receyue Gods grace and imbrace his mercy, holding Iesus Christ for their head, too the intent too obteine saluation by his meanes:
This Therefore is an infastible order, that inasmuch as the faithful receive God's grace and embrace his mercy, holding Iesus christ for their head, too the intent too obtain salvation by his means:
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they knowe assuredly that God hath adopted them. Trew it is that election is of it selfe secrete:
they know assuredly that God hath adopted them. True it is that election is of it self secret:
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it is so deepe & hidden a determination, as it beh•ueth vs to honor it.
it is so deep & hidden a determination, as it beh•ueth us to honour it.
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Yit notwithstanding God sheweth it too vs so farrefoorth as is requisite, and as he knoweth it too bee for our benefite and welfare:
Yet notwithstanding God shows it too us so farrefoorth as is requisite, and as he Knoweth it too be for our benefit and welfare:
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and that dooeth he when he inlyghteneth vs with the beleefe of his Gospell.
and that doth he when he inlyghteneth us with the belief of his Gospel.
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Thus yee see why that after S. Paule had spoken of Gods euerlasting election, he setteth foorth Iesus Christ,
Thus ye see why that After S. Paul had spoken of God's everlasting election, he sets forth Iesus christ,
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as the partie too whom wee must resort, too bee assured that God loueth vs and auoweth vs for his children,
as the party too whom we must resort, too be assured that God loves us and avoweth us for his children,
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and consequently that he had adopted vs before wee knewe him, yea and before the world was made.
and consequently that he had adopted us before we knew him, yea and before the world was made.
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Moreouer we haue to gather vppon this sentence that the doctrine of predestination serueth not too carie vs away intoo wandering speculations:
Moreover we have to gather upon this sentence that the Doctrine of predestination serveth not too carry us away into wandering speculations:
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but to beate downe al pryde in vs, & the fond opinion which wee conceyue alwayes of our owne woorthinesse and deseruings:
but to beat down all pride in us, & the found opinion which we conceive always of our own worthiness and deservings:
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and too shewe that God hath such free power, priuiledg, and souereyn dominion ouer vs, that he may refuze whom he listeth, and chooze whom he listeth:
and too show that God hath such free power, privilege, and souereyn dominion over us, that he may refuse whom he lists, and chooze whom he lists:
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and that by that meanes wee bee led too gloryfye him, and therwith too acknowledge that his choozing of vs is in Iesus Christ, too the end wee should bee hild fast vnder the fayth of his Gospell.
and that by that means we be led too Glorify him, and therewith too acknowledge that his choosing of us is in Iesus christ, too the end we should be held fast under the faith of his Gospel.
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For if wee bee his members and take him for our head, according too the couenant and holie vnion that is betwixt him & vs, which can neuer bee broken so long as wee beleeue his Gospell:
For if we be his members and take him for our head, according too the Covenant and holy Union that is betwixt him & us, which can never be broken so long as we believe his Gospel:
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wee must repayre too him too be made sure of our saluation, bycause we see and feele by experience, that God had adopted and chozen vs,
we must repair too him too be made sure of our salvation, Because we see and feel by experience, that God had adopted and chozen us,
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and that he presently calleth vs, & telleth vs that the assurance which he hath giuen vs and dayly giueth vs by his Gospell,
and that he presently calls us, & Telleth us that the assurance which he hath given us and daily gives us by his Gospel,
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namely that he will bee our father, & specially his ingrauing of it in our harts by his holy spirit, is no deceytfull thing.
namely that he will be our father, & specially his engraving of it in our hearts by his holy Spirit, is no deceitful thing.
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For the Gospell may well bee preached too all men, yea euen too the castawayes:
For the Gospel may well be preached too all men, yea even too the castaways:
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but yit for all that God is not so graciouse too them, as too touch them too the quicke.
but yet for all that God is not so gracious too them, as too touch them too the quick.
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Therfore when wee haue Gods adoption ingrauen in our harts, then (as shalbee declared further herafter) wee haue a good and vndeceyuable gage, that God will guyde vs vntoo the end,
Therefore when we have God's adoption engraved in our hearts, then (as shalbe declared further hereafter) we have a good and undeceivable gage, that God will guide us unto the end,
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and that sith he hath begunne too lead vs intoo the waye of saluation, he will bring vs too the perfection wheruntoo he calleth vs, verely bycause that without him we could not continew so much as one day.
and that sith he hath begun too led us into the Way of salvation, he will bring us too the perfection wheruntoo he calls us, verily Because that without him we could not continue so much as one day.
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But now let vs fall downe before the maiestie of our good God, with acknowledgment of our faults, praying him too make vs perceyue them more and more, that being vtterly ashamed of them, wee may hate our vyces,
But now let us fallen down before the majesty of our good God, with acknowledgment of our Faults, praying him too make us perceive them more and more, that being utterly ashamed of them, we may hate our vices,
p-acp av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 vvi pno32 n1 cc av-dc, cst vbg av-j j pp-f pno32, pns12 vmb vvi po12 n2,
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and al our whole lyfe, with the naughtinesse and frowardnesse therof, & resort to him who alonly is able to remedie the same,
and all our Whole life, with the naughtiness and frowardness thereof, & resort to him who alonely is able to remedy the same,
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& not swarue one way or other from him, as he communicateth hymselfe too vs in our Lorde Iesus Christe:
& not swerve one Way or other from him, as he Communicateth himself too us in our Lord Iesus Christ:
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but keepe on right foorth too hym, acknowledging that as we be chosen in hym,
but keep on right forth too him, acknowledging that as we be chosen in him,
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so also wee bee mainteyned and preserued for his sake, and that he wyll vtter his power more and more in vs,
so also we be maintained and preserved for his sake, and that he will utter his power more and more in us,
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vntyll wee haue finished our race, and bee come to the heauenly heritage, wheruntoo wee bee going:
until we have finished our raze, and be come to the heavenly heritage, wheruntoo we be going:
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beseechyng him that although we be yit farre from it, yit he will voutsafe too giue vs a stedie and inuincible strength to hold out continually, till we haue fully renounced the world,
beseeching him that although we be yet Far from it, yet he will vouchsafe too give us a steady and invincible strength to hold out continually, till we have Fully renounced the world,
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& being quyte consumed in our selues, be so renewed in the image of God,
& being quite consumed in our selves, be so renewed in the image of God,
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as the same may shyne perfectly in vs, vntill wee bee made parttakers of the glorious immortalitie, which he hath bought deerely for vs. That it may please him too graunt this grace, not only too vs,
as the same may shine perfectly in us, until we be made partakers of the glorious immortality, which he hath bought dearly for us That it may please him too grant this grace, not only too us,
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but also too all people and nations. &c.
but also too all people and Nations. etc.
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¶ The fourth Sermon vppon the first Chapter. God hath accepted vs in his welbeloued.
¶ The fourth Sermon upon the First Chapter. God hath accepted us in his well-beloved.
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7. By vvhose blud vve haue redemption, that is too vvit, forgiuenesse of sinnes, according too the richesse of his grace.
7. By whose blood we have redemption, that is too wit, forgiveness of Sins, according too the richesse of his grace.
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8. VVhereof he hath sheaded out abundance vppon vs in all vvisedome and vnderstanding,
8. Whereof he hath sheaded out abundance upon us in all Wisdom and understanding,
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9. By making vs too knovv the secrete of his vvill, (according too his good pleasure which he purpozed in himself.
9. By making us too know the secret of his will, (according too his good pleasure which he purposed in himself.
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10. Too the intent too deale it foorth vvhen the tyme were full come,) that is too vvit, too gather all thinges toogither by Christ,
10. Too the intent too deal it forth when the time were full come,) that is too wit, too gather all things together by christ,
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as vvell the things in heauen, as the things on earth, in the selfsame.
as well the things in heaven, as the things on earth, in the selfsame.
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I Haue declared alredie that wee cannot bee beloued of God, but by the meanes of his onely sonne.
I Have declared already that we cannot be Beloved of God, but by the means of his only son.
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For if the Angells of heauen bee not woorthy too bee taken for Gods children, but by the meanes of a head and mediator:
For if the Angels of heaven be not worthy too be taken for God's children, but by the means of a head and Mediator:
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what shall become of vs that ceasse not too prouoke Gods wrath dayly by our wicked dooynges,
what shall become of us that cease not too provoke God's wrath daily by our wicked doings,
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942
as folke that doo in deede fyght ageinst him? God then must bee fayne too looke vppon vs in the person of his onely sonne,
as folk that do in deed fight against him? God then must be fain too look upon us in the person of his only son,
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or else he must needes hate vs and abhorre vs. Too bee short, our sinnes doo set God and vs so farre at oddes, that wee cannot so soone come towardes him,
or Else he must needs hate us and abhor us Too be short, our Sins do Set God and us so Far At odds, that we cannot so soon come towards him,
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but by and by wee feele his maiestie vtterly ageinst vs, and as it were armed too put vs too vtter confuzion.
but by and by we feel his majesty utterly against us, and as it were armed too put us too utter confuzion.
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But now remayneth too see, how God receyueth vs intoo his fauour by meanes of our Lord Iesus Christ.
But now remaineth too see, how God receiveth us into his favour by means of our Lord Iesus christ.
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That is the thing which Saint Paule meaneth in adding, that in him vvee haue redemption through his blud, that is too vvit, forgiuenesse of our sinnes, according too the riches of Gods grace Heere wee bee first of all doone too vnderstand, that the enmitie which God beareth vs, is not in respect of our nature,
That is the thing which Saint Paul means in adding, that in him we have redemption through his blood, that is too wit, forgiveness of our Sins, according too the riches of God's grace Here we be First of all done too understand, that the enmity which God bears us, is not in respect of our nature,
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but in respect of our corruption. I say, it is not in respect of nature:
but in respect of our corruption. I say, it is not in respect of nature:
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for as in respect that God hath creased vs, it is certeine that he cannot hate vs. But inasmuch as mankynd is vtterly marred and gyuen ouer too all naughtiness•, God must needes bee as a mortall enemie too vs,
for as in respect that God hath creased us, it is certain that he cannot hate us But inasmuch as mankind is utterly marred and given over too all naughtiness•, God must needs be as a Mortal enemy too us,
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and as an aduersarie ageinst vs, till the rememberance of our sinnes bee buryed out of his sight.
and as an adversary against us, till the remembrance of our Sins be buried out of his sighed.
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For wee bee subiect too euerlasting death, till wee bee restored agein:
For we be Subject too everlasting death, till we be restored again:
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by reason whereof, God being the fountaine of all iustice and right•ousnesse, dooth vtte•ly hate and abhorre the euill that he seeth in vs. Therefore vntill such tyme as our sinnes bee blotted out, it is vnpossible for vs too hope that God should eyther fauour or loue vs. But let vs marke heere how S. Paule vseth twoo woordes, too expresse how wee bee reconcyled too God:
by reason whereof, God being the fountain of all Justice and right•ousnesse, doth vtte•ly hate and abhor the evil that he sees in us Therefore until such time as our Sins be blotted out, it is unpossible for us too hope that God should either favour or love us But let us mark Here how S. Paul uses twoo words, too express how we be reconciled too God:
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First, he setteth downe the Raunsom or Redemption, which is all 〈 ◊ 〉:
First, he sets down the Ransom or Redemption, which is all 〈 ◊ 〉:
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953
and afterward the forgiuenesse of sinnes. Howe commeth it ••en too passe that Gods wrath is pacifyed, that wee bee made at one •ith him,
and afterwards the forgiveness of Sins. How comes it ••en too pass that God's wrath is pacified, that we be made At one •ith him,
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954
yea and that he accepteth and au•weth vs for his children? •t is by the pardoning of our •umes, sayeth S. Paule.
yea and that he Accepteth and au•weth us for his children? •t is by the pardoning of our •umes, Saith S. Paul.
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And further•ore, bycause redemption is requisite thereuntoo: he matcheth that •ith it also.
And further•ore, Because redemption is requisite thereunto: he Matches that •ith it also.
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Trew it is, that as in respect of vs, God wypeth away our ••mes of his owne free goodnesse,
True it is, that as in respect of us, God wipeth away our ••mes of his own free Goodness,
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957
and sheweth himse•fe altoogither ••untifull of himselfe, without respect of any recompence for it at our ••ndes.
and shows himse•fe altoogither ••untifull of himself, without respect of any recompense for it At our ••ndes.
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And in good soothe what man were able too make amendes 〈 ◊ 〉 the least fault he hath committed? Then if euery of vs should im•loy his whole lyfe in making satisfaction for any one fault alone, and 〈 ◊ 〉 that meanes seeke too winne fauour at Gods hande:
And in good sooth what man were able too make amends 〈 ◊ 〉 the least fault he hath committed? Then if every of us should im•loy his Whole life in making satisfaction for any one fault alone, and 〈 ◊ 〉 that means seek too win favour At God's hand:
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it is certeine ••at the same dooth farre surmount all our abilities.
it is certain ••at the same doth Far surmount all our abilities.
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960
And therfore God •ust bee fayne too receyue vs too mercy, without looking for any re•ompence or amendes at our handes.
And Therefore God •ust be fain too receive us too mercy, without looking for any re•ompence or amends At our hands.
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But yit for all this, the attone•ent which is freely bestowed as in respect of vs, did cost the sonne of God very deere.
But yet for all this, the attone•ent which is freely bestowed as in respect of us, did cost the son of God very deer.
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For he found none other payment, than the sheading •f his owne blud, insomuch that he made himselfe our borrowe both in ody and soule, For he found none other payment, than the shedding •f his own blood, insomuch that he made himself our borrow both in Ode and soul,
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and answered for vs before Gods iudgement, too get 〈 ◊ 〉 our discharge. Our Lord Iesus Christ (say I) imployed himselfe holly both body and soule.
and answered for us before God's judgement, too get 〈 ◊ 〉 our discharge. Our Lord Iesus christ (say I) employed himself holly both body and soul.
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For it had not bin ynough for him to haue ••ffered so cruell and slaunderous a death in the syght of men:
For it had not been enough for him to have ••ffered so cruel and slanderous a death in the sight of men:
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but it •houed him also too abyde such horrible anguishe in himselfe, as i• God had bin become a iudge too him:
but it •houed him also too abide such horrible anguish in himself, as i• God had been become a judge too him:
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for he came too that poynt, that 〈 ◊ 〉 susteyned the person of all sinners too make full amendes for them 〈 ◊ 〉.
for he Come too that point, that 〈 ◊ 〉 sustained the person of all Sinners too make full amends for them 〈 ◊ 〉.
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And so yee see why S. Paule hath matched those twoo woordes •ogither in this streyne.
And so ye see why S. Paul hath matched those twoo words •ogither in this streyne.
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Therefore wee haue too marke first of all, that wee can obteyne no 〈 ◊ 〉 at Gods hand,
Therefore we have too mark First of all, that we can obtain no 〈 ◊ 〉 At God's hand,
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969
nor be receyued of him, till our sinnes bee ••yped 〈 ◊ 〉, and the rememberance of them cleane put away.
nor be received of him, till our Sins be ••yped 〈 ◊ 〉, and the remembrance of them clean put away.
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The reason •hereof is (as I sayd afore) that God must needes hate sinne wher••euer he seeze it.
The reason •hereof is (as I said afore) that God must needs hate sin wher••euer he seeze it.
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So then, as long as he considereth vs as sinners, he •ust needes abhorre vs:
So then, as long as he Considereth us as Sinners, he •ust needs abhor us:
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for there is not any thing in our selues, nor in 〈 ◊ 〉 owne nature,
for there is not any thing in our selves, nor in 〈 ◊ 〉 own nature,
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Then are 〈 ◊ 〉 enemies and aduersaryes vntoo him, till wee come too the reme•ie that S. Paule sheweth vs heere, which is, too haue our sinnes forgiuen.
Then Are 〈 ◊ 〉 enemies and Adversaries unto him, till we come too the reme•ie that S. Paul shows us Here, which is, too have our Sins forgiven.
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Heereby wee see that no man can bee loued of God for any •oorthinesse that is in himselfe.
Hereby we see that no man can be loved of God for any •oorthinesse that is in himself.
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For wherein lyeth the loue that God beareth vs:
For wherein lies the love that God bears us:
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I haue tolde you already, that he must bee fayne too cast his eye vpon out Lord Iesus Christ,
I have told you already, that he must be fain too cast his eye upon out Lord Iesus christ,
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& not too looke a whit at vs. But yit therewithall it is declared further, that God dooth neuer lyke well of vs, till he haue released vs o•r dettes,
& not too look a whit At us But yet therewithal it is declared further, that God doth never like well of us, till he have released us o•r debts,
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and adopted vs too bee his children, notwithstanding that wee bee woorthy of death before him.
and adopted us too be his children, notwithstanding that we be worthy of death before him.
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Thus yee see that the assurance of our saluation (as is sayd in the song of zacharie) is that God bee mercifull too vs and forgiue vs our sinnes whereby wee were become his enemies.
Thus ye see that the assurance of our salvation (as is said in the song of Zachary) is that God be merciful too us and forgive us our Sins whereby we were become his enemies.
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Howbeit, let vs also beare in mynd, that the cleere release of our sinnes through Gods free goodnesse, is not doone without the raunsome that was payd by our Lord Iesus Christ, not in golde nor siluer (as sayeth S. Peter in his first Epistle) but in such wyse that he which was the vnspotted Lambe, was fayne too serue that turne his owne selfe. Howbeit, let us also bear in mind, that the clear release of our Sins through God's free Goodness, is not done without the ransom that was paid by our Lord Iesus christ, not in gold nor silver (as Saith S. Peter in his First Epistle) but in such wise that he which was the unspotted Lamb, was fain too serve that turn his own self.
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Wherefore whensoeuer wee intend too seeke Gods fauour and mercy, let vs fasten all our wittes vpon the death & passion of our Lord Iesus Christ, that we may there fynd wherwith too appease Gods wrath.
Wherefore whensoever we intend too seek God's favour and mercy, let us fasten all our wits upon the death & passion of our Lord Iesus christ, that we may there find wherewith too appease God's wrath.
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And furthermore seyng that our sinnes are done away by such payment and satisfaction:
And furthermore sing that our Sins Are done away by such payment and satisfaction:
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let vs vnderstand that wee cannot bring aught of our owne, for the which wee should bee reconcyled vntoo God.
let us understand that we cannot bring aught of our own, for the which we should be reconciled unto God.
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Wherin wee see how the diuell hath by his s•yghtes cut of all hope of saluation from the world, by bearing men in hand that they must euery man raunsome himself,
Wherein we see how the Devil hath by his s•yghtes Cut of all hope of salvation from the world, by bearing men in hand that they must every man ransom himself,
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and make his owne attonement with God.
and make his own atonement with God.
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And that is the very thing which men •all good woorkes, merites, and vertewes in Papistrie.
And that is the very thing which men •all good works, merits, and Virtues in Papistry.
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For too what ende tend all the inuentions which they haue forged? Why martir they themselues after so many fashions,
For too what end tend all the Inventions which they have forged? Why Martyr's they themselves After so many fashions,
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so as men neuer make an end day nor night, but are euer still making of new wyndlasses and courses:
so as men never make an end day nor night, but Are ever still making of new wyndlasses and courses:
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The marke that all these things ame at, is too pacifie God.
The mark that all these things ame At, is too pacify God.
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And so all the good woorkes which are so counted in Papistrie, are nothing else but meanes whereby too make amendes for sinne.
And so all the good works which Are so counted in Papistry, Are nothing Else but means whereby too make amends for sin.
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Howbeit that is but a defacing of the raunsome whereof S. Paule speaketh heere.
Howbeit that is but a defacing of the ransom whereof S. Paul speaks Here.
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namely that God putteth our sinnes out of his rememberance, and drowneth them in the bottom of the sea:
namely that God putteth our Sins out of his remembrance, and drowneth them in the bottom of the sea:
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and moreouer receiueth the payment that was offered him in the person of his only sonne.
and moreover receiveth the payment that was offered him in the person of his only son.
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Therefore wee cannot atteyne the one without the other.
Therefore we cannot attain the one without the other.
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Wherforeif wee intend too haue Gods fauour, let vs consider that wee bee his enemyes till he haue pardoned all our sinnes of his owne free goodnesse:
Wherforeif we intend too have God's favour, let us Consider that we be his enemies till he have pardoned all our Sins of his own free Goodness:
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and yit notwithstanding, that our Lord Iesus Christ must bee fayne too step in betweene him and vs. For the sacrifyze of his death serueth too purchase vs an euerlasting attonement,
and yet notwithstanding, that our Lord Iesus christ must be fain too step in between him and us For the sacrifyze of his death serveth too purchase us an everlasting atonement,
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so as wee must alwayes flee thither for refuge.
so as we must always flee thither for refuge.
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Trew it is that the whole lyfe but of Lord Iesus Christ is become our raunsome ▪ for the obedience which he yeelded too God his father in this world, was too make amends for Adams offence,
True it is that the Whole life but of Lord Iesus christ is become our ransom ▪ for the Obedience which he yielded too God his father in this world, was too make amends for Adams offence,
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and for all the iniquities wherthrough wee bee ronne in arrerages.
and for all the iniquities wherethrough we be run in arrearages.
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Howbeit S. Paule speaketh heere purposely of his blud, bycause it behoueth vs too resort too his death and passion,
Howbeit S. Paul speaks Here purposely of his blood, Because it behooves us too resort too his death and passion,
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as too the sacrifyze which is of power too blot out all our sinnes.
as too the sacrifyze which is of power too blot out all our Sins.
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And for that cause hath God represented in figures vnder the lawe, that men could not bee reconcyled vntoo him but only by that meane.
And for that cause hath God represented in figures under the law, that men could not be reconciled unto him but only by that mean.
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Now it is trew that Iesus Christ did not only shed his blud, namely at his death:
Now it is true that Iesus christ did not only shed his blood, namely At his death:
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but also feele the feare and terrour which ought too haue lyghted vpon vs. But S. Paule dooth heere vnder one parrell comprehend the whole after the ordinarie maner of the holy scripture.
but also feel the Fear and terror which ought too have lighted upon us But S. Paul doth Here under one parrell comprehend the Whole After the ordinary manner of the holy scripture.
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Too bee short, let vs repose all our right••usnesse in Gods shewing of himselfe mercifull towardes vs of his owne free goodnesse:
Too be short, let us repose all our right••usnesse in God's showing of himself merciful towards us of his own free Goodness:
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and let vs not presume too face him with any vertew of our owne, thereby too bynd him vntoo vs:
and let us not presume too face him with any virtue of our own, thereby too bind him unto us:
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but let it suffize vs that he receyueth vs intoo his fauour, freely without any desert of ours, onely bycause the rememberance of our sinnes is buryed out of his sight.
but let it suffice us that he receiveth us into his favour, freely without any desert of ours, only Because the remembrance of our Sins is buried out of his sighed.
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And agein, let vs vnderstand, that the same canno bee doone but by the death and passion of our Lord Iesus Christ,
And again, let us understand, that the same canno be done but by the death and passion of our Lord Iesus christ,
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and that that is the thing wheruppon wee must wholly rest. Heeruppon S. Paule addeth, that all is done according too the richesse of Gods grace.
and that that is the thing whereupon we must wholly rest. Hereupon S. Paul adds, that all is done according too the richesse of God's grace.
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No• without cause dooth he heere magnifye Gods mercie which he vttereth in receyuing vs too fauour.
No• without cause doth he Here magnify God's mercy which he uttereth in receiving us too favour.
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For wee see on the one syde how men doo wilfully ouershoote themselues through their foolish ouerweening:
For we see on the one side how men do wilfully overshoot themselves through their foolish overweening:
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For most men haue alwayes imagined, that they myght make their attonement with God by their owne satisfactions,
For most men have always imagined, that they might make their atonement with God by their own satisfactions,
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and I wote not what shiftes besydes.
and I wot not what shifts besides.
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Seeing then that men are so farre ouerseene in their owne imaginations, S. Paule too exclude all such dealing, sayth that wee must bee rauished in loue with the richenesse of Gods goodnesse.
Seeing then that men Are so Far overseen in their own Imaginations, S. Paul too exclude all such dealing, say that we must be ravished in love with the richenesse of God's Goodness.
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He could haue sayd simply that God dooth all according too his grace:
He could have said simply that God doth all according too his grace:
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but he setteh downe heere his greate treasures, too the intent that men should not bee so fond,
but he setteth down Here his great treasures, too the intent that men should not be so found,
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as too bring as it were but a farthing, for the discharge of ten hundred thousand crownes.
as too bring as it were but a farthing, for the discharge of ten hundred thousand crowns.
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And truly when the Papists prattle of their satisfactions, they say not that they bee able too doo it throughly in all poyntes:
And truly when the Papists prattle of their satisfactions, they say not that they be able to do it thoroughly in all points:
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but they are of opinion that with the death and passion of our Lord Iesus Christ, they also are able too bring somewhat of their owne,
but they Are of opinion that with the death and passion of our Lord Iesus christ, they also Are able too bring somewhat of their own,
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and too doo so much by patches and peeces, that God shalbee satisfied and contented.
and too do so much by Patches and Pieces, that God shalbe satisfied and contented.
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Thus yee see what a diuelish opinion reigneth in papistrie, for they will needes found masses, they will needs bable many prayers, they will needs gad on pilgrimage, they will needs keepe this feast and that feast, they will needs performe I wot not what deuotiōs, they wil needs weare sack cloth next their skin:
Thus ye see what a devilish opinion Reigneth in papistry, for they will needs found masses, they will needs babble many Prayers, they will needs gad on pilgrimage, they will needs keep this feast and that feast, they will needs perform I wot not what devotions, they will needs wear sack cloth next their skin:
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and all too help foorth the death and passion of our Lord Iesus Christ: as who should say, it were not sufficiēt ynough of it self.
and all too help forth the death and passion of our Lord Iesus christ: as who should say, it were not sufficient enough of it self.
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But S. Paule telleth vs that Gods goodnesse as it is shewed vs in Iesus Christ, is so greate a treasure, that all other things must needs giue ouer and be thrust vnder fo•te.
But S. Paul Telleth us that God's Goodness as it is showed us in Iesus christ, is so great a treasure, that all other things must needs give over and be thrust under fo•te.
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And seing that God vseth so greate bountifulnesse as wee ought too bee wholy rauished at it:
And sing that God uses so great bountifulness as we ought too be wholly ravished At it:
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is it not too outrageouse a presumptuousnesse, when wee will needs bring our owne pelting trash,
is it not too outrageouse a presumptuousness, when we will needs bring our own pelting trash,
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as though our going on pilgrimage, & our dooing of some other deuotions were of any valew or estimation? Is it not al one,
as though our going on pilgrimage, & our doing of Some other devotions were of any value or estimation? Is it not all one,
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as though the blud of Iesus Christ were not a sufficient pryce, I say a sufficient pryce and raunsome for our saluation? Yee see then on the one syde,
as though the blood of Iesus christ were not a sufficient price, I say a sufficient price and ransom for our salvation? Ye see then on the one side,
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how S. Paule ment heere too cut of all occasions of the fond imaginations that men conceyue in surmizing themselues able too pacifye Gods wrath by their owne satisfactions and paymentes:
how S. Paul meant Here too Cut of all occasions of the found Imaginations that men conceive in surmising themselves able to pacify God's wrath by their own satisfactions and payments:
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and on the other syde how he purpozed too succour our feeblenesse.
and on the other side how he purposed too succour our feebleness.
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1032
For although wee bee giuen too beleeue wonderous well of our owne vertuosusnesse, and too beare ourselues in hand that God is greatly beholden vntoo vs:
For although we be given too believe wondrous well of our own vertuosusnesse, and too bear ourselves in hand that God is greatly beholden unto us:
p-acp cs pns12 vbb vvn av vvb j av pp-f po12 d n1, cc av vvb px12 p-acp n1 cst np1 vbz av-j vvi p-acp pno12:
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1033
yit notwithstanding, when it commeth too the calling vppon God in good earnest, and too the putting of our trust in him:
yet notwithstanding, when it comes too the calling upon God in good earnest, and too the putting of our trust in him:
av a-acp, c-crq pn31 vvz av dt n-vvg p-acp np1 p-acp j n1, cc av dt n-vvg pp-f po12 n1 p-acp pno31:
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1034
then if Satan egge vs too despayre, and that wee bee tossed with trubbles and temptations:
then if Satan egg us too despair, and that we be tossed with Troubles and temptations:
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1035
we be so dismayed, that all the promises of the holy scripture, and all that is said vntoo vs of the death and passion of our Lord Iesus Christ, cannot make vs too haue any hope.
we be so dismayed, that all the promises of the holy scripture, and all that is said unto us of the death and passion of our Lord Iesus christ, cannot make us too have any hope.
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1036
S. Paule therfore too remedie this vyce of vnbeleefe which is too deepely rooted in vs, doth heere set before vs the greate treasures of Gods goodnesse, too the end that all the distruste which wee can conceyue, may bee as it were swallowed vp, seing that God voutsafeth too vse so greate bounteousnes towards vs.
S. Paul Therefore too remedy this vice of unbelief which is too deeply rooted in us, does Here Set before us the great treasures of God's Goodness, too the end that all the distrust which we can conceive, may be as it were swallowed up, sing that God vouchsafeth too use so great bounteousness towards us
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1037
And heeruppon he addeth, that he hath made the same grace too abound towards vs in all wisdom and vnderstanding.
And Hereupon he adds, that he hath made the same grace too abound towards us in all Wisdom and understanding.
cc av pns31 vvz, cst pns31 vhz vvn dt d n1 av vvi p-acp pno12 p-acp d n1 cc n1.
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1038
By these •ords he doth vs too wit by what meanes wee come by the thing that he had specifyed afore.
By these •ords he does us too wit by what means we come by the thing that he had specified afore.
p-acp d n2 pns31 vdz pno12 av vvi p-acp r-crq n2 pns12 vvb p-acp dt n1 cst pns31 vhd vvn a-acp.
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1039
Behold, all our happinesse and all our souerein velfare consisteth in being at one with God,
Behold, all our happiness and all our sovereign velfare Consisteth in being At one with God,
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1040
so as he may take vs for h•s children, and it may bee lawfull for vs too call vppon him as our father with full libertie.
so as he may take us for h•s children, and it may be lawful for us too call upon him as our father with full liberty.
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1041
But how shall wee obteyne that thing, from which we be so farre wyde? It is sayde, that although wee bee naught w•orth, ne naught can doo:
But how shall we obtain that thing, from which we be so Far wide? It is said, that although we be nought w•orth, ne nought can do:
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1042
yit wee shall finde all thinges in Iesus Christ which are wanting in our selues,
yet we shall find all things in Iesus christ which Are wanting in our selves,
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1043
and that his death & passion will bee a sufficient sacrifyze, too put away the rememberance of all our misdeedes.
and that his death & passion will be a sufficient sacrifyze, too put away the remembrance of all our misdeeds.
cc cst po31 n1 cc n1 vmb vbi dt j n1, av vvd av dt n1 pp-f d po12 n2.
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1044
Howbeit dooth it followe therefore, that all men are parttakers of this benefite which is purchaced for vs by our Lord Iesus Christ? No:
Howbeit doth it follow Therefore, that all men Are partakers of this benefit which is purchased for us by our Lord Iesus christ? No:
a-acp vdz pn31 vvi av, cst d n2 vbr n2 pp-f d n1 r-crq vbz vvn p-acp pno12 p-acp po12 n1 np1 np1? uh-dx:
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1045
for the vnbeleeuers haue nother part nor portion in it. Then is it a speciall priuiledge for those whom God gathereth too himselfe.
for the unbelievers have neither part nor portion in it. Then is it a special privilege for those whom God gathereth too himself.
c-acp dt n2 vhb av-dx n1 ccx n1 p-acp pn31. av vbz pn31 dt j n1 p-acp d r-crq np1 vvz av px31.
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1046
Also S. Paule sheweth, that eyther wee must haue fayth, or else Christ shall not boote vs at all. Also S. Paul shows, that either we must have faith, or Else christ shall not boot us At all.
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1047
Although then that Christ bee generally the redeemer of the whole world, yit dooth his death and passion aduauntage none but such as receiue the thing that S. Paule sheweth heere.
Although then that christ be generally the redeemer of the Whole world, yet doth his death and passion advantage none but such as receive the thing that S. Paul shows Here.
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1048
And so wee see that when wee once know the benefites that are brought vs by Christ,
And so we see that when we once know the benefits that Are brought us by christ,
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1049
and which he offereth vs dayly by his Gospell: we muste also bee knyt vntoo hym by faith.
and which he Offereth us daily by his Gospel: we must also be knit unto him by faith.
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1050
For the Turkes, Iewes, and Papistes, and all other lyke are cut of and estranged from Christ,
For the Turkes, Iewes, and Papists, and all other like Are Cut of and estranged from christ,
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1051
& rot away in theyr owne filth, bycause they presume to worke wonders of themselues.
& rot away in their own filth, Because they presume to work wonders of themselves.
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1052
For it is a common principle among the papistes, Iewes, Turkes, and all the Heathen men that euer were, that they must appease Gods wrath.
For it is a Common principle among the Papists, Iewes, Turkes, and all the Heathen men that ever were, that they must appease God's wrath.
p-acp pn31 vbz dt j n1 p-acp dt njp2, np2, np2, cc d dt j-jn n2 cst av vbdr, cst pns32 vmb vvi npg1 n1.
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1053
And how? By a great sort of meanes of their owne deuising, and of euery mans imaginyng in his owne brayne.
And how? By a great sort of means of their own devising, and of every men imagining in his own brain.
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1054
Such men therfore haue no part in Christ.
Such men Therefore have no part in christ.
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1055
Wherfore if faith be the key that openeth vs the doore to inioy the treasure whereof S. Paule spake euen now:
Wherefore if faith be the key that Openeth us the door to enjoy the treasure whereof S. Paul spoke even now:
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1056
then is that the next way too make vs riche, so farre forth as shalbe requisite for our saluation,
then is that the next Way too make us rich, so Far forth as shall requisite for our salvation,
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1057
so as we shal not want any thyng, if wee bee knyt vnto Christ by fayth.
so as we shall not want any thing, if we be knit unto christ by faith.
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1058
Notwithstanding, it is not for nought that S. Paule hath heere set downe this twoo wordes of wisdom and vnderstanding. For they doo vs too wit, that the lerning of the Gospell is ynough too bring vs to all perfection,
Notwithstanding, it is not for nought that S. Paul hath Here Set down this twoo words of Wisdom and understanding. For they do us too wit, that the learning of the Gospel is enough too bring us to all perfection,
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1059
and that whatsoeuer is added moreouer, is but dung, filth, and rottēnesse.
and that whatsoever is added moreover, is but dung, filth, and rottenness.
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1060
Too be short, S. Paules intytling of the Gospell with those twoo honorable termes, is too the ende that euery man should quietly giue eare to the things that God teacheth him by the meanes of his only sonne,
Too be short, S. Paul's intytling of the Gospel with those twoo honourable terms, is too the end that every man should quietly give ear to the things that God Teaches him by the means of his only son,
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1061
and that wee should yeeld our selues s• teachable vntoo him, as not too take vpon vs to know aught,
and that we should yield our selves s• teachable unto him, as not too take upon us to know aught,
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1062
than tha• which commeth out of his mouth, but simply receyue whatsoeuer he speaketh, and continew in the same to the end,
than tha• which comes out of his Mouth, but simply receive whatsoever he speaks, and continue in the same to the end,
cs n1 r-crq vvz av pp-f po31 n1, cc-acp av-j vvi r-crq pns31 vvz, cc vvi p-acp dt d p-acp dt n1,
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1063
though the whole word despyze vs, and all men set themselues ageynst vs, and not passe for 〈 ◊ 〉 the sieyghts of the world,
though the Whole word despyze us, and all men Set themselves against us, and not pass for 〈 ◊ 〉 the sieyghts of the world,
cs dt j-jn n1 vvb pno12, cc d n2 vvb px32 p-acp pno12, cc xx vvi c-acp 〈 sy 〉 dt n2 pp-f dt n1,
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1064
as many men doo, who haue •tching ear•s and are alwayes desirous too heere somme new thing.
as many men do, who have •tching ear•s and Are always desirous too Here sum new thing.
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1065
Too the end therfore that wee bee not so wauering, nor ouerled by foolish desyre of knowing more than is lawfull for vs too knowe:
Too the end Therefore that we be not so wavering, nor ouerled by foolish desire of knowing more than is lawful for us too know:
av dt n1 av cst pns12 vbb xx av j-vvg, ccx vvd p-acp j n1 pp-f vvg av-dc cs vbz j p-acp pno12 av vvi:
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1066
let vs marke well how S. Paule sayeth here, that if we haue once profited throughly in the Gospel, we shall find there all wisdome to the full,
let us mark well how S. Paul Saith Here, that if we have once profited thoroughly in the Gospel, we shall find there all Wisdom to the full,
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1067
so as we may reiect all other things, not only as needlesse, but also as noysome,
so as we may reject all other things, not only as needless, but also as noisome,
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1068
bycause that by them wee shalbee turned from the pure doctrine, wherby it is his will too haue vs knit vntoo him.
Because that by them we shalbe turned from the pure Doctrine, whereby it is his will too have us knit unto him.
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1069
Too bee short, S. Paule ment to shew heere, that God dooeth vs an inestimable good turne,
Too be short, S. Paul meant to show Here, that God doth us an inestimable good turn,
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1070
when he voutsafeth to call vs too the knowledge of our Lord Iesus Christ his only sonne,
when he vouchsafeth to call us too the knowledge of our Lord Iesus christ his only son,
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1071
and that when we haue him, wee must dispyze all other things, and not bee trubbled with a foolish desire of knowing this or that,
and that when we have him, we must dispyze all other things, and not be trubbled with a foolish desire of knowing this or that,
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1072
bycause that (as I haue sayd alredy) the full perfection of all our knowledge is there, that is to wit, in our Lord Iesus Christ.
Because that (as I have said already) the full perfection of all our knowledge is there, that is to wit, in our Lord Iesus christ.
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1073
And here yee see also why it is sayd to the Colossians, that he had bin a faithfull teacher,
And Here ye see also why it is said to the colossians, that he had been a faithful teacher,
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1074
yea euen too bring men too the perfection of wisdome.
yea even too bring men too the perfection of Wisdom.
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1075
Indeede he confesseth that he was rude and homely of speech, and that he had nother the wisdom nor the eloquence that was hyghly commended in the world: Indeed he Confesses that he was rude and homely of speech, and that he had neither the Wisdom nor the eloquence that was highly commended in the world:
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1076
but yit he declareth, that if his doctrine were receyued, there should bee found a full substance in it for the full ••rrishment of mens soules,
but yet he Declareth, that if his Doctrine were received, there should be found a full substance in it for the full ••rrishment of men's Souls,
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1077
and that there needeth not any more too be added vntoo it. When we heere these things now adayes, we must take warning to brydle our selues,
and that there needs not any more too be added unto it. When we Here these things now adays, we must take warning to bridle our selves,
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1078
& to represse the f•nd ouer curiousnesse that is rooted too deeply in vs, that wee may hold vs too the pure doctrine of the Gospell, & rest wholy therupon.
& to repress the f•nd over curiousness that is rooted too deeply in us, that we may hold us too the pure Doctrine of the Gospel, & rest wholly thereupon.
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1079
Thus yee see in effect what wee haue too gather vppon that streyne. Heerewithall let vs marke the thing that I haue touched alredye:
Thus ye see in Effect what we have too gather upon that streyne. Herewithal let us mark the thing that I have touched already:
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1080
namely that as oft as the Gospell is preached, so oft is Gods grace spred out vpon vs. If we acknowledge his goodnesse and liberalitie, which he maketh vs too perceyue by his moystening of the earth, too the end it should yeeld vs fruits too the sustenance of our bodies:
namely that as oft as the Gospel is preached, so oft is God's grace spread out upon us If we acknowledge his Goodness and liberality, which he makes us too perceive by his moistening of the earth, too the end it should yield us fruits too the sustenance of our bodies:
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1081
much more may wee vnderstand, that when God sendeth vs the woord of saluation, he not only watereth vs too the welfare of our soules,
much more may we understand, that when God sends us the word of salvation, he not only Waters us too the welfare of our Souls,
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1082
but also giueth vs so largely therof too drink, as wee may bee throughly satisfyed therwith.
but also gives us so largely thereof too drink, as we may be thoroughly satisfied therewith.
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1083
For S. Paule thinkes it not ynough too say, that wheras wee bee barren wee haue some refresshing by the Gospell:
For S. Paul thinks it not enough too say, that whereas we be barren we have Some refreshing by the Gospel:
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1084
but he sayeth, that it is as if God should poure downe al undance of water vppon vs,
but he Saith, that it is as if God should pour down all undance of water upon us,
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1085
and that wee myght bee so watered and refreshed with it, as wee myght gather substance and lustinesse of it too hold out to the end.
and that we might be so watered and refreshed with it, as we might gather substance and lustiness of it too hold out to the end.
cc cst pns12 vmd vbi av vvn cc vvn p-acp pn31, c-acp pns12 vmd vvi n1 cc n1 pp-f pn31 av vvi av p-acp dt n1.
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1086
And so yee see in what wyse we ought to esteeme of Gods goodnesse, when he voutsafeth too drawe vs too him by meanes of his Gospell,
And so ye see in what wise we ought to esteem of God's Goodness, when he vouchsafeth too draw us too him by means of his Gospel,
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1087
and that therwithall wee enter into possession of the benefites that haue bin purchased for vs by our Lord Iesus Christ, according as he offereth them too vs by his woord,
and that therewithal we enter into possession of the benefits that have been purchased for us by our Lord Iesus christ, according as he Offereth them too us by his word,
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and will haue vs also to receyue them by fayth.
and will have us also to receive them by faith.
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Nowe for a larger openyng of the matter, he addeth immediately, That his so dooyng is,
Now for a larger opening of the matter, he adds immediately, That his so doing is,
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True it is that you see partly: but you haue your eyes styll too much dymmed.
True it is that you see partly: but you have your eyes still too much dymmed.
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bycause he hath vttered the secrete of his vvyll vntoo vs, euen accordyng to his ovvne good pleasure vvhich he had purposed afore in hym selfe. Because he hath uttered the secret of his will unto us, even according to his own good pleasure which he had purposed afore in him self.
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Loe heere an other thing which ought to aduance the dignitie of the Gospell yit more:
Lo Here an other thing which ought to advance the dignity of the Gospel yet more:
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whiche is, that there we haue the secretes which were hydden heretofore in God. And it is not here onely that S. Paule speaketh after this maner:
which is, that there we have the secrets which were hidden heretofore in God. And it is not Here only that S. Paul speaks After this manner:
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but wee shall see yit a larger discourse of it in the second chapter.
but we shall see yet a larger discourse of it in the second chapter.
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And not only in this Epistle, but also euerywhere els, he sheweth howe wee ought to bee as it were rauished at the preaching of the Gospell, And not only in this Epistle, but also everywhere Else, he shows how we ought to be as it were ravished At the preaching of the Gospel,
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bycause God dooth there open the things that were incomprehensible to all men before, and which no man would neuer haue beleeued, or once thought of.
Because God doth there open the things that were incomprehensible to all men before, and which no man would never have believed, or once Thought of.
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For he seemed too haue chosen the onely lyne of Abraham, in such wise as if he had cast away all the world besides.
For he seemed too have chosen the only line of Abraham, in such wise as if he had cast away all the world beside.
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Therefore it was a wonderful thyng when he poured out his grace in commō vpon al nations.
Therefore it was a wondered thing when he poured out his grace in Common upon all Nations.
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Yit notwithstanding wee knowe, that at suche tyme as Iesus Christe came intoo the worlde, the very selfe same people were growen out of kynde,
Yet notwithstanding we know, that At such time as Iesus Christ Come into the world, the very self same people were grown out of kind,
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and Gods doctrine was so corrupted, that there was nothing but superstition among the Iewes.
and God's Doctrine was so corrupted, that there was nothing but Superstition among the Iewes.
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It seemed then that all had bin past hope of recouerie, when sodenly beyond the opinion of al men,
It seemed then that all had been passed hope of recovery, when suddenly beyond the opinion of all men,
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behold, saluation was offered too all nations.
behold, salvation was offered too all Nations.
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Beholde, Christe which had erst byn hidden in deepe darknesse, yea, and in so deepe darkenesse,
Behold, Christ which had erst been hidden in deep darkness, yea, and in so deep darkness,
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as there was not any hope that euer he shoulde haue comme out of it, rose vp as the Daysimne of rightuousnesse, to giue light to the worlde.
as there was not any hope that ever he should have comme out of it, rose up as the Daysimne of righteousness, to give Light to the world.
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For this cause therfore dooth S. Paul say, that in the Gospell wee bee made priuie too the secrets of Gods wyll.
For this cause Therefore doth S. Paul say, that in the Gospel we bee made privy too the secrets of God's will.
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Trewe it is, that at the first sight there seemeth to bee nothyng but simple stuffe in the Gospel.
True it is, that At the First sighed there seems to be nothing but simple stuff in the Gospel.
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And that is a cause also why many scoffers thinke that the things which are conteyned in the Gospell, doo serue but for idiots:
And that is a cause also why many scoffers think that the things which Are contained in the Gospel, do serve but for Idiots:
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and they beare themselues in hande, that they are able too deuize many wyttier thynges in theyr owne dreames and dotages,
and they bear themselves in hand, that they Are able too devise many wyttier things in their own dreams and dotages,
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than all the doctrine is that concerneth Iesus Christe. But such folke are vnworthy to taste of the thyng that is shewed vs heere:
than all the Doctrine is that concerns Iesus Christ. But such folk Are unworthy to taste of the thing that is showed us Here:
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for theyr pride dooth vtterly blynde them, and make them starke doltes.
for their pride doth utterly blind them, and make them stark dolts.
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For what is the cause that men take so great libertie of questionyng, disputing, and going to lawe with God,
For what is the cause that men take so great liberty of questioning, disputing, and going to law with God,
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Notwithstandyng, how s•euer they fare, yit the faythfull perceyue f•ll wel, that there is a diuine maiestie in the doctrine of •he Gospell.
Notwithstanding, how s•euer they fare, yet the faithful perceive f•ll well, that there is a divine majesty in the Doctrine of •he Gospel.
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And for that cause S. Paule doeth giue vs to wyt in this same text, that our commyng thyther must not bee to learne any common thyng,
And for that cause S. Paul doth give us to wit in this same text, that our coming thither must not be to Learn any Common thing,
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but too lyft vp our selues aboue the world.
but too lift up our selves above the world.
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For we shall neuer bee good scollers to Godward, nor neuer be in any towardnesse to pro•it in his schoole,
For we shall never be good Scholars to Godward, nor never be in any towardness to pro•it in his school,
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except we mount aboue the world, and reuerence the things that God speaketh with his owne holy mouth.
except we mount above the world, and Reverence the things that God speaks with his own holy Mouth.
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To be short, the beginnyng and entrance of our fayth, is lowlynesse.
To be short, the beginning and Entrance of our faith, is lowlynesse.
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But how can men wel humble thēselues, vnlesse they know that the thinges which God telleth them, doo farre surmount theyr owne wyt and capacitie? Ye see then that the thyng whereat S. Paul amed, is, that wee should reuerence the Gospell, assuring our selues, that it is not for vs to iudge whether God haue spoken well, or yll.
But how can men well humble themselves, unless they know that the things which God Telleth them, do Far surmount their own wit and capacity? You see then that the thing whereat S. Paul amed, is, that we should Reverence the Gospel, assuring our selves, that it is not for us to judge whither God have spoken well, or ill.
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For it becommeth vs too be fully resolued, that all that euer commeth from hym, is infinite wisedome,
For it becomes us too be Fully resolved, that all that ever comes from him, is infinite Wisdom,
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yea and such wisedome as is vtterly faultlesse.
yea and such Wisdom as is utterly faultless.
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To the end therfore that all glorying may be beaten downe in our selues, & wee learne to reuerence soberly and modestly the doctrine that is preached too vs in Gods name:
To the end Therefore that all glorying may be beaten down in our selves, & we Learn to Reverence soberly and modestly the Doctrine that is preached too us in God's name:
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S. Paule hath purposely set downe this secret.
S. Paul hath purposely Set down this secret.
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And too the end wee should knowe how much wee be bounde vntoo God, he repeteth this woord, According to his good pleasure, which he had set downe before.
And too the end we should know how much we be bound unto God, he repeateth this word, According to his good pleasure, which he had Set down before.
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And that is doone too put awaye, and too shet out all opinion which men might conceiue of their owne woorthinesse.
And that is done too put away, and too shet out all opinion which men might conceive of their own worthiness.
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For Gods good pleasure can haue no place, vnlesse men be barred from al deseruyng, and repayre to hym vtterly empty.
For God's good pleasure can have no place, unless men be barred from all deserving, and repair to him utterly empty.
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For so soone as wee presume too bring any thyng at all vntoo God, surely it is an aduauncyng of our selues too the defacing of Gods grace,
For so soon as we presume too bring any thing At all unto God, surely it is an advancing of our selves too the defacing of God's grace,
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so as it may haue no more beautie nor preheminence among vs, as it ought too haue.
so as it may have no more beauty nor pre-eminence among us, as it ought too have.
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Too the end therfore that men should forbeare such presumptuousnesse, S. Paule sendeth vs styll backe too Gods good pleasure:
Too the end Therefore that men should forbear such presumptuousness, S. Paul sends us still back too God's good pleasure:
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as if he should say, that there was none other cause of the preaching of the Gospell too the world,
as if he should say, that there was none other cause of the preaching of the Gospel too the world,
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than the only franke and free goodnesse of God.
than the only frank and free Goodness of God.
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Yit notwithstanding, too represse all ouerboldnesse of men, he addeth, that God had purposed the said ordinaunce,
Yet notwithstanding, too repress all overboldness of men, he adds, that God had purposed the said Ordinance,
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and the said high incomprehensible determination of his wyll aforehand in hymselfe. and the said high incomprehensible determination of his will aforehand in himself.
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but for that (to their seemyng) they treate of matters which ought to be open & manifest vntoo them? So then, S. Paule perceiuyng vs too bee so foolishe and rashe,
but for that (to their seeming) they Treat of matters which ought to be open & manifest unto them? So then, S. Paul perceiving us too be so foolish and rash,
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as to presume ouer boldly to be inquisitiue of Gods purpose, saith it is a sealed letter,
as to presume over boldly to be inquisitive of God's purpose, Says it is a sealed Letter,
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and that God hath his purpose in hymselfe, and that it is not lawfull for creatures too mount so high,
and that God hath his purpose in himself, and that it is not lawful for creatures too mount so high,
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and that if they doo so, it is the next way too cast them downe, and too breake their neckes.
and that if they do so, it is the next Way too cast them down, and too break their necks.
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Trewe it is, that wee may well apply our whole indeuer too knowe Gods wyll: howbeit, that must bee no further than he hath vttered in his woord:
True it is, that we may well apply our Whole endeavour too know God's will: howbeit, that must be no further than he hath uttered in his word:
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for his woord is our light.
for his word is our Light.
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But if God doo once holde his peace, he will haue vs too brydle and as it were too imprison our selues,
But if God do once hold his peace, he will have us too bridle and as it were too imprison our selves,
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and not too start out any further, for if wee woulde needes knowe more than is graunted vs, that is too say, more than wee ought too know,
and not too start out any further, for if we would needs know more than is granted us, that is too say, more than we ought too know,
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& more than is imparted too vs by his woord:
& more than is imparted too us by his word:
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it were but an entering further and further intoo a maze, or rather intoo the bottome of hell.
it were but an entering further and further into a maze, or rather into the bottom of hell.
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Therfore let vs marke well, howe S. Paules meaning in this text, is that whēsoeuer God keepeth his purpose to himself, it becommeth vs to stoope,
Therefore let us mark well, how S. Paul's meaning in this text, is that whensoever God Keepeth his purpose to himself, it becomes us to stoop,
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and too holde our selues contented too bee ignorant of it.
and too hold our selves contented too be ignorant of it.
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For it is a cursed wisdome, and such a wisdome as sendeth vs too the pit of hell,
For it is a cursed Wisdom, and such a Wisdom as sends us too the pit of hell,
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when wee take leaue too knowe more than God hath taught vs. And contrariwise wee bee wyzer in our ignorance than all the wyze men of the world,
when we take leave too know more than God hath taught us And contrariwise we be wyzer in our ignorance than all the wyze men of the world,
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when wee take not vppon vs too knowe any thing further than Gods woord guydeth and gouerneth vs. Trew it is that there is not any mo than onely one single will in God.
when we take not upon us too know any thing further than God's word guideth and Governs us True it is that there is not any more than only one single will in God.
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Neuerthelesse he vttereth the same vntoo vs according too our capacitie, and so farre foorth as is expedient and profitable for vs. As for example, wee haue seene that the forgiuenesse of sinnes is a poynt that wee cannot ouerpasse nor forbeare:
Nevertheless he uttereth the same unto us according too our capacity, and so Far forth as is expedient and profitable for us As for Exampl, we have seen that the forgiveness of Sins is a point that we cannot overpass nor forbear:
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and therefore zacharie calles it the knowledge of saluation.
and Therefore Zachary calls it the knowledge of salvation.
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Agein, it standeth vs on hand too knowe where the forgiuenesse of our sinnes is too bee sought for.
Again, it Stands us on hand too know where the forgiveness of our Sins is to be sought for.
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For if wee haue not Iesus Christ, wee continue still enemyes vntoo God, wee haue no agreement nor rest in our selues,
For if we have not Iesus christ, we continue still enemies unto God, we have no agreement nor rest in our selves,
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and Gods iustice must needes pursue vs: but Iesus Christ is our peace.
and God's Justice must needs pursue us: but Iesus christ is our peace.
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and moreouer learne also too magnify Gods goodnesse so much the more.
and moreover Learn also too magnify God's Goodness so much the more.
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Furthermore, whē we know the things that are witnessed to vs by Gods woord, wee must therwithall reuerence the misteries that are hidden from vs,
Furthermore, when we know the things that Are witnessed to us by God's word, we must therewithal Reverence the Mysteres that Are hidden from us,
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as hath bin sayd alredy, and must hereafter be said agein, when wee come too Gods election.
as hath been said already, and must hereafter be said again, when we come too God's election.
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And S. Paule dooth yit agein set downe heere the woord of foreordeyning or forepurpozing, to •hewe that God had predestinated vs before the making of the world,
And S. Paul doth yet again Set down Here the word of foreordeyning or forepurpozing, to •hewe that God had predestinated us before the making of the world,
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and yit that the same was hidden. Yea verily: but nowe is the same discouered vntoo vs, sayeth he.
and yet that the same was hidden. Yea verily: but now is the same discovered unto us, Saith he.
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Thus yee see in effect, that the thing which wee haue too beare in mynde, is that wee bee not called too the knowledge of the Gospell by our owne towardnesse,
Thus ye see in Effect, that the thing which we have too bear in mind, is that we be not called too the knowledge of the Gospel by our own towardness,
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nor for that any of vs putteth foorth himself too it of his owne accord, nor for that wee haue bound God vntoo vs by any vertue of ours:
nor for that any of us putteth forth himself too it of his own accord, nor for that we have bound God unto us by any virtue of ours:
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but for that God of his owne infinite goodnesse listed too inlyghten vs. And he hath not doone it bycause it came sodeinly in his mynde too doo it,
but for that God of his own infinite Goodness listed too inlyghten us And he hath not done it Because it Come suddenly in his mind too do it,
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as men are woont too doo, who are caryed with sodeine braydes:
as men Are wont to do, who Are carried with sudden braids:
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but bycause he had determined the same in his owne purpose, euen from before all tyme.
but Because he had determined the same in his own purpose, even from before all time.
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And if our wittes bee ticklish and prouoke vs too bee inquisitiue and too say,
And if our wits be ticklish and provoke us too be inquisitive and too say,
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How so? Had God chozen vs aforehand? And why then did he not vtter it vntoo vs sooner? How happeneth it that it was not perceyued ere this? too the ende wee should not so ouershoote our selues, S. Paule sayeth that this purpose was after a sort locked vp in God, till it was vttered vntoo vs. And so, too bee short, it is not lawfull for vs too knowe any more than is vttered vntoo vs in the Gospell:
How so? Had God chozen us aforehand? And why then did he not utter it unto us sooner? How Happeneth it that it was not perceived ere this? too the end we should not so overshoot our selves, S. Paul Saith that this purpose was After a sort locked up in God, till it was uttered unto us And so, too be short, it is not lawful for us too know any more than is uttered unto us in the Gospel:
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and looke what is shewed vs there, it behoueth vs too reuerence it.
and look what is showed us there, it behooves us too Reverence it.
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And for the same cause it is added, that his so dooyng vvas too set foorth the same in the fulnesse of tyme.
And for the same cause it is added, that his so doing was too Set forth the same in the fullness of time.
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Now heerin he sheweth, that men may wel vexe themselues, but yit shall they come short of their purpose,
Now herein he shows, that men may well vex themselves, but yet shall they come short of their purpose,
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and all their witts & imaginations shall fayle them, if they go about too knowe more than God hath giuen them leaue to know.
and all their wits & Imaginations shall fail them, if they go about too know more than God hath given them leave to know.
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For if any man demaund why God hasted no rather too do it: therin he sheweth that he would be wiser thā God.
For if any man demand why God hasted no rather too do it: therein he shows that he would be Wiser than God.
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And is not that a diuelish pride? Is the creature woorthie to go vpon the groūd,
And is not that a devilish pride? Is the creature worthy to go upon the ground,
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when it aduaūceth it self so hygh? For this cause S. Paule sayeth, that the appoynting therof belongeth vnto God.
when it Advanceth it self so high? For this cause S. Paul Saith, that the appointing thereof belongeth unto God.
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For if a man may set order after this maner, in his owne house & say:
For if a man may Set order After this manner, in his own house & say:
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I will haue my folke to fare thus, I will haue them to drinke such drinke, I will haue them too eat that kynd of bread, I will haue them lodged after this maner:
I will have my folk to fare thus, I will have them to drink such drink, I will have them too eat that kind of bred, I will have them lodged After this manner:
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how much more ought we too let God doo so? why should he haue lesse priuiledge than woormes of the earth? Therfore let vs giue God leaue to dispose of his church,
how much more ought we too let God do so? why should he have less privilege than worms of the earth? Therefore let us give God leave to dispose of his Church,
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& of the welfare of his chozen, as lyketh best himself.
& of the welfare of his chozen, as liketh best himself.
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And as for the tyme, let vs take that for the full tyme which it shall please him too shewe vs. For it is not for vs too be eyther iudges or vmpers in this cace, too measure the tymes, yeares, •oonethes, or dayes:
And as for the time, let us take that for the full time which it shall please him too show us For it is not for us too be either judges or vmpers in this case, too measure the times, Years, •oonethes, or days:
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but it ought too content vs, that God listeth too •aue it so. Some man will argew the cace and say:
but it ought too content us, that God lists too •aue it so. some man will argew the case and say:
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what, I pray you? Behold, fower thousand yeeres passed betweene the fall of Adam and •he commyng of Christ:
what, I pray you? Behold, fower thousand Years passed between the fallen of Adam and •he coming of christ:
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and could not God haue remedyed the matter •y sending the redeemer of the world sooner? See what a number of •retched folke wandered away in darknesse:
and could not God have remedied the matter •y sending the redeemer of the world sooner? See what a number of •retched folk wandered away in darkness:
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behold the destruction •f mankynd as awaterflud that swalowed vp all thyngs: and yit in 〈 ◊ 〉 meane whyle Iesus Christ was hiddē.
behold the destruction •f mankind as awaterflud that swallowed up all things: and yet in 〈 ◊ 〉 mean while Iesus christ was hidden.
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Bysids this, a small nūber •f men tasted of him, alonly by figures & shadowes. For none but the ••ewes wayted for the redeemer, to obteyne saluation by his meanes:
Bysids this, a small number •f men tasted of him, alonely by figures & shadows. For none but the ••ewes waited for the redeemer, to obtain salvation by his means:
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〈 ◊ 〉 yit euen they were faine to vse calues & sheepe & other brut beasts, to asserteyne them selues of the forgiuenes of their sinnes,
〈 ◊ 〉 yet even they were feign to use calves & sheep & other brut beasts, to asserteyne them selves of the forgiveness of their Sins,
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and that God was mercifull to them. If a mā aske how this cōmeth to passe:
and that God was merciful to them. If a man ask how this comes to pass:
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let vs repayre too that which is sayd here in one word: namely that the time was not yit fully come.
let us repair too that which is said Here in one word: namely that the time was not yet Fully come.
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And why? Bycause God had so appoynted it.
And why? Because God had so appointed it.
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And this is the very selfsame thing that we haue seene alredy in the Epistle to the Galathians, wher S. Paule repressed all the foolish ga•ings, wherthrough men wander away in mounting vp hygher than is lawfull for them to do.
And this is the very selfsame thing that we have seen already in the Epistle to the Galatians, where S. Paul repressed all the foolish ga•ings, wherethrough men wander away in mounting up higher than is lawful for them to do.
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Therfore let vs conclude, that it is Gods peculiar office too appoynt tymes and seasons,
Therefore let us conclude, that it is God's peculiar office too appoint times and seasons,
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and that wee must not think any other too be the dew, than that which he appoynteth.
and that we must not think any other too be the due, than that which he appointeth.
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For albeit that winter and sommer bee ordinarye with vs euery yeere:
For albeit that winter and summer be ordinary with us every year:
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yit if sommer come ouer late, wee must brydle our selues, and not grudge ageinst God.
yet if summer come over late, we must bridle our selves, and not grudge against God.
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Wee may well say, alas, if it pleased God too send vs heate, it should bee well welcome.
we may well say, alas, if it pleased God too send us heat, it should be well welcome.
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yit must wee certeynly beleeue that they watch for our welfare.
yet must we Certainly believe that they watch for our welfare.
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But yit in the meane while wee must fully resolue our selues thus: It belongeth too God too gouerne, and all souereintie and authoritie perteyne too him.
But yet in the mean while we must Fully resolve our selves thus: It belongeth too God too govern, and all sovereignty and Authority pertain too him.
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If wee ought too behaue our selues so modestly as in respect of the order of nature which is common among vs,
If we ought too behave our selves so modestly as in respect of the order of nature which is Common among us,
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and wherein God shewes himselfe familiarly vntoo vs: what ought wee too doo when wee come too the scanning of •he heauenly secretes,
and wherein God shows himself familiarly unto us: what ought we too do when we come too the scanning of •he heavenly secrets,
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as of the euerlasting saluation of our soules, and of this hygh misterie that the sonne of God is come too set the thinges •n their state agein which were lost and perished? Doth it not become vs too stoope in that cace,
as of the everlasting salvation of our Souls, and of this high mystery that the son of God is come too Set the things •n their state again which were lost and perished? Does it not become us too stoop in that case,
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and humbly too take in good woorth whatsoeuer God telleth vs, and too lyke of that which he lyketh? Thus ye• see why S. Paule spake heere expresly of the fulnesse of tyme,
and humbly too take in good worth whatsoever God Telleth us, and too like of that which he liketh? Thus ye• see why S. Paul spoke Here expressly of the fullness of time,
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as if he should say, that wee can neuer profit in the Gospell, till wee yeeld God so much honour,
as if he should say, that we can never profit in the Gospel, till we yield God so much honour,
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as too hold our selues contented with his onely will, so as wee step not foorth too reply ageinst him,
as too hold our selves contented with his only will, so as we step not forth too reply against him,
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nor face him with our iangling, but glorify him by acknowledging his will too bee the rule of all wisdome, of all ryght, and of all equitie.
nor face him with our jangling, but Glorify him by acknowledging his will too be the Rule of all Wisdom, of all right, and of all equity.
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And for the better declaration hereof, he addeth immediatly, that it vvas too gather all thinges toogither,
And for the better declaration hereof, he adds immediately, that it was too gather all things together,
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as vvell in heauen as in earth, by Iesus Christ, in himselfe. as well in heaven as in earth, by Iesus christ, in himself.
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As touching this woord gather, S. Paule ment too shewe vs thereby how wee bee all of vs horribly scattered, till such time as our Lord Iesus Christ set vs in aray agein:
As touching this word gather, S. Paul meant too show us thereby how we be all of us horribly scattered, till such time as our Lord Iesus christ Set us in array again:
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and this is verifyed not onely of vs, but also of all other creatures.
and this is verified not only of us, but also of all other creatures.
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Too bee short, it is all one as if he had sayd, that the whole order of nature is as good as defaced,
Too be short, it is all one as if he had said, that the Whole order of nature is as good as defaced,
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and all thinges decayed and disordered in the sinne of Adam, till wee bee repayred ageyne in the person of our Lord Iesus Christ.
and all things decayed and disordered in the sin of Adam, till we be repaired again in the person of our Lord Iesus christ.
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For although wee beholde Gods woonderfull wisdome, power, goodnesse, iustice, and rightuousnesse in all creatures:
For although we behold God's wondered Wisdom, power, Goodness, Justice, and righteousness in all creatures:
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yit notwithstanding there are markes of sinne both aboue and beneath, and all creatures are subiect too corruption,
yet notwithstanding there Are marks of sin both above and beneath, and all creatures Are Subject too corruption,
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and all is disordered by reason that God hateth and reiecteth vs. Needes therefore must a restorement bee made by Iesus Christ.
and all is disordered by reason that God hates and rejects us Needs Therefore must a restorement be made by Iesus christ.
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And that is the thing that is ment by the gathering toogither that S. Paule speaketh of heere, too the ende wee would learne too mislyke of our selues,
And that is the thing that is meant by the gathering together that S. Paul speaks of Here, too the end we would Learn too mislike of our selves,
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and too bee ashamed of the disorder that is in our selues, and wherwith the whole world is fylled through our sinfull lyfe:
and too be ashamed of the disorder that is in our selves, and wherewith the Whole world is filled through our sinful life:
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Then on the one side the holy Ghost warneth vs in this text, that not onely wee our selues are out of order,
Then on the one side the holy Ghost warneth us in this text, that not only we our selves Are out of order,
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but also that wee haue brought the whole world too the same poynt, and doo keepe it still at the same stay dayly by our sinnes,
but also that we have brought the Whole world too the same point, and do keep it still At the same stay daily by our Sins,
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and that there is none other remedy thereof, but that Iesus Christ must bee fayne too amend all agein,
and that there is none other remedy thereof, but that Iesus christ must be fain too amend all again,
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and make such a gathering and vnion, as wee may bee knit agein too our God.
and make such a gathering and Union, as we may be knit again too our God.
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And so yee see the first poynt that wee haue too marke vppon this text. Truly this thing is spoken in fewe words:
And so ye see the First point that we have too mark upon this text. Truly this thing is spoken in few words:
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but it had neede too bee muzed vppon more at length.
but it had need too be mused upon more At length.
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For it is the thing wheraboutes wee ought too occupie our selues both earely and late, that when wee looke intoo our selues, wee myght bethinke vs in this wise:
For it is the thing wheraboutes we ought too occupy our selves both early and late, that when we look into our selves, we might bethink us in this wise:
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who art thou o wretched creature? for thou seest thou art separated from thy God euen from thy birth:
who art thou oh wretched creature? for thou See thou art separated from thy God even from thy birth:
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behold, thou art his enemy and inheritour of his wrath:
behold, thou art his enemy and inheritor of his wrath:
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and on the other side there is nothing in thy selfe which tendeth not too naughtinesse and frowardnesse:
and on the other side there is nothing in thy self which tendeth not too naughtiness and frowardness:
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& thou oughtest not onely too feele this disorder in thine owne person, but also too perceyue that all thinges else are out of order through the whole world by reason of thy frowardnesse.
& thou Ought not only too feel this disorder in thine own person, but also too perceive that all things Else Are out of order through the Whole world by reason of thy frowardness.
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Therefore let vs sink downe and bee ashamed of it, and therwithall confesse how much wee bee indetted vntoo God,
Therefore let us sink down and be ashamed of it, and therewithal confess how much we be indebted unto God,
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for his voutsafyng too gather vs toogether in the person of his onely sonne, euen vs that haue so torne a sunder the thinges that he had set in so goodly order.
for his voutsafyng too gather us together in the person of his only son, even us that have so torn a sunder the things that he had Set in so goodly order.
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And for the same cause S. Paule speaketh heere, not only of men, (which were estraunged from God afore by reason of sin):
And for the same cause S. Paul speaks Here, not only of men, (which were estranged from God afore by reason of since):
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but also of all things that are in heauen and earth: wherin he comprehendeth euen the verye Angells.
but also of all things that Are in heaven and earth: wherein he comprehendeth even the very Angels.
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For although Gods glorie shyne foorth in them, and that they were neuer yit separated from him:
For although God's glory shine forth in them, and that they were never yet separated from him:
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yit neuerthelesse it stoode them on hand too be• gathered toogither by our Lord Iesus Christ, and that after twoo sorts.
yet nevertheless it stood them on hand too be• gathered together by our Lord Iesus christ, and that After twoo sorts.
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For albeeit that they neuer swarued asyde, ne fell from that they were at the first,
For albeit that they never swerved aside, ne fell from that they were At the First,
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and that Gods ryghtuousnesse doo alwayes shewe it self in them, insomuch that they bee as it were mirrours and paternes of it:
and that God's Righteousness do always show it self in them, insomuch that they be as it were mirrors and patterns of it:
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yit notwithstanding, if God li•ted too looke vppon them with rigour, they should fynd themselues farre short of the perfection of ryghtuousnesse that is in him,
yet notwithstanding, if God li•ted too look upon them with rigour, they should find themselves Far short of the perfection of Righteousness that is in him,
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as it is sayd in the booke of Iob. Furthermore, there is yit one other reason too bee matched with this:
as it is said in the book of Job Furthermore, there is yet one other reason too be matched with this:
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which is, that the Aungells should not hane such constancie and stedinesse as were requisyte, vnlesse Iesus Christ had so stablished them as they myght neuer fall.
which is, that the Angels should not have such constancy and stedinesse as were requisyte, unless Iesus christ had so established them as they might never fallen.
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Thus yee see one way how they were gathered togither.
Thus ye see one Way how they were gathered together.
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But this gathering wherof S. Paule speaketh heere, is in respect of their vniting agein vntoo vs. For wee knowe that inasmuch as wee were banished out of Gods kingdome, wee were cut of from all hope of saluation,
But this gathering whereof S. Paul speaks Here, is in respect of their uniting again unto us For we know that inasmuch as we were banished out of God's Kingdom, we were Cut of from all hope of salvation,
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so as the Angells were by and by fayne too become our enemies, and should bee so still, were it not for the attonement which wee haue with them agein, by meanes of the head which is common too vs both.
so as the Angels were by and by fain too become our enemies, and should be so still, were it not for the atonement which we have with them again, by means of the head which is Common too us both.
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And heere yee see also why that in the ladder that was shewed vntoo Iacob, it is said that God stood vppon the toppe of it,
And Here ye see also why that in the ladder that was showed unto Iacob, it is said that God stood upon the top of it,
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and touched both heauen and earth, and that the Angells went vp and downe on it.
and touched both heaven and earth, and that the Angels went up and down on it.
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Now our Lord Iesus Christ is the trew liuing and euerlasting God which touched both heauen ▪ and earth,
Now our Lord Iesus christ is the true living and everlasting God which touched both heaven ▪ and earth,
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bycause that in his persone God hath knit his owne diuine being (or substance) and the nature of man toogither.
Because that in his person God hath knit his own divine being (or substance) and the nature of man together.
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Thus therefore yee see that heauen is open, so as the Angells begin too acquaynt themselues with vs, yea and too become our seruants,
Thus Therefore ye see that heaven is open, so as the Angels begin too acquaint themselves with us, yea and too become our Servants,
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as is sayd in the Epistle too the Hebrewes, bycause the care of our soules is committed vntoo them,
as is said in the Epistle too the Hebrews, Because the care of our Souls is committed unto them,
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and they (as is sayd in the thirtie and foure Psalme) incamp about vs, and watch vs, and are our keepers.
and they (as is said in the thirtie and foure Psalm) incamp about us, and watch us, and Are our keepers.
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Yee see then how wee bee vnited agein too the Angells of heauen by our Lord Iesus Christ.
Ye see then how we be united again too the Angels of heaven by our Lord Iesus christ.
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And that is the cause also why he sayd, from hensfoorth yee shall see the heauens open, And that is the cause also why he said, from hensfoorth ye shall see the heavens open,
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and the sonne of man comming downe in his maiestie with his Angells.
and the son of man coming down in his majesty with his Angels.
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Whereby he doeth vs too wit, that heauen was shet ageinst vs, and that wee also were vnwoorthie too fynd any fauour at Gods hand,
Whereby he doth us too wit, that heaven was shet against us, and that we also were unworthy too find any favour At God's hand,
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& that yit notwithstanding, now that he is come too bee our head, and hath made the attonement betweene his father and vs, and taken vppon him the office of mediator,
& that yet notwithstanding, now that he is come too be our head, and hath made the atonement between his father and us, and taken upon him the office of Mediator,
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& is become the head, not only of the faythfull, but also of the Angells:
& is become the head, not only of the faithful, but also of the Angels:
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he hath gathered all toogither agein in such wyse, that wheras the diuells make warre ageinst vs and practize our destruction without ceassing:
he hath gathered all together again in such wise, that whereas the Devils make war against us and practice our destruction without ceasing:
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the Angells are armed with infinite power too maynteyne vs. And although wee see them not with our eyes:
the Angels Are armed with infinite power too maintain us And although we see them not with our eyes:
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Otherwyse what a thing were it? For wee knowe that the diuell is as a roring Lion, and seeketh nothing else but too deuoure vs. Wee see what a number of ••yghts he hath too wynd about vs with.
Otherwise what a thing were it? For we know that the Devil is as a roaring lion, and seeks nothing Else but too devour us we see what a number of ••yghts he hath too wind about us with.
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Needes then must the Angells haue an infinite power too defend vs withall.
Needs then must the Angels have an infinite power too defend us withal.
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Also it must needes bee, that wee bee preserued vnder the protection of our Lorde Iesus Christ, who is both their head and ours too.
Also it must needs be, that we be preserved under the protection of our Lord Iesus christ, who is both their head and ours too.
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Thus yee see briefly that the thing which S. Paule ment too tell vs in this Text, where he saith that we are gathered togither agein, is, that wee were scattered asunder before,
Thus ye see briefly that the thing which S. Paul meant too tell us in this Text, where he Says that we Are gathered together again, is, that we were scattered asunder before,
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& that wee bee not onely reconciled to God by the death and Passion of our Lord Iesus Christ,
& that we be not only reconciled to God by the death and Passion of our Lord Iesus christ,
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but also now henceforth knyt ageyn vntoo the Angelles, so as they are become our brethren and fellowes,
but also now henceforth knit again unto the Angels, so as they Are become our brothers and Fellows,
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and God hath giuen them charge too guide and mainteyne vs in all our wayes,
and God hath given them charge too guide and maintain us in all our ways,
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and to watche ouer vs, and to be in continuall battell for the withstandyng of all the enemyes that make warre ageynst vs, tyll wee be gathered all together intoo the rest of heauen.
and to watch over us, and to be in continual battle for the withstanding of all the enemies that make war against us, till we be gathered all together into the rest of heaven.
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Now let vs cast our selues downe before the maiestie of our good God with acknowledgment of our faultes, praying him too make vs so too feele them,
Now let us cast our selves down before the majesty of our good God with acknowledgment of our Faults, praying him too make us so too feel them,
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as it may drawe vs too trew repentance, and make vs to continue the same all the tyme of our lyfe,
as it may draw us too true Repentance, and make us to continue the same all the time of our life,
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and that yit notwithstanding wee may not ceasse too trust in him, and too offer our selues boldly in his sight,
and that yet notwithstanding we may not cease too trust in him, and too offer our selves boldly in his sighed,
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forasmuch as our sinnes are scoured out by the blud that was shed for the washing of them:
forasmuch as our Sins Are scoured out by the blood that was shed for the washing of them:
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and that wee may so frame our selues too this doctrine, as wee may all the tyme of our lyfe acknowledge, that seyng he hath purchaced vs so deerely, wee ought too giue our selues wholy too his seruice:
and that we may so frame our selves too this Doctrine, as we may all the time of our life acknowledge, that sing he hath purchased us so dearly, we ought too give our selves wholly too his service:
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and that seyng he hath shewed himselfe so good a redeemer towardes vs, wee may not doubt but he wyll continue his goodnesse from day too day, too the full finishing of the thing that he hath begunne,
and that sing he hath showed himself so good a redeemer towards us, we may not doubt but he will continue his Goodness from day too day, too the full finishing of the thing that he hath begun,
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and strengthen vs in all assaultes, tyll he haue deliuered vs from the crueltie of Satan and of all his vpholders,
and strengthen us in all assaults, till he have Delivered us from the cruelty of Satan and of all his upholders,
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yea, and quyte and cleane taken vs out of the world, too make vs parttakers of the happie blissednesse whereuntoo he calleth vs. That it may please him too graunt this grace not onely too vs,
yea, and quite and clean taken us out of the world, too make us partakers of the happy blissednesse whereunto he calls us That it may please him too grant this grace not only too us,
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but also too all people and nacions. &c.
but also too all people and Nations. etc.
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The fifth Sermon vpon the first Chapter.
The fifth Sermon upon the First Chapter.
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But if a man take them as they bee of themselues: he shall fynd them voyde of all ryghtuousnesse.
But if a man take them as they be of themselves: he shall find them void of all Righteousness.
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13. You also doo trust in Christ, vppon the hearing of the word of truth, that is too say, of the glad tydings of your saluation, by beleeuing vvhereof you also are sealed vvith the holy spirit of the promise.
13. You also do trust in christ, upon the hearing of the word of truth, that is too say, of the glad tidings of your salvation, by believing whereof you also Are sealed with the holy Spirit of the promise.
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14. VVhich is the earnest penny of our inheritance, vntoo the redeeming of the purchaced possession, too the prayse of his glory.
14. Which is the earnest penny of our inheritance, unto the redeeming of the purchased possession, too the praise of his glory.
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WEe haue seene heeretoofore how S. Paule hath declared, that there is none other grounde of our saluation than Gods free goodnesse,
we have seen heeretoofore how S. Paul hath declared, that there is none other ground of our salvation than God's free Goodness,
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and that wee must not seeke any where else for the cause why he choozeth the one and forsaketh the other.
and that we must not seek any where Else for the cause why he choozeth the one and Forsaketh the other.
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For it becommeth vs too holde our selues contented with his onely will, purpose, & vnchaungeable determination.
For it becomes us too hold our selves contented with his only will, purpose, & unchangeable determination.
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And whosoeuer goeth any further, must needes stumble intoo such a dimgeon through his owne rashnesse,
And whosoever Goes any further, must needs Stumble into such a dimgeon through his own rashness,
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as he shall feele that such as cannot honour Gods maiestie and euerlasting ordinance with all lowlynesse and reuerence, must euery one of them (say I) come too shame.
as he shall feel that such as cannot honour God's majesty and everlasting Ordinance with all lowlynesse and Reverence, must every one of them (say I) come too shame.
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Therefore whensoeuer we come to the serching of the cause of our saluation, let vs learne too father it altoogither vppon God.
Therefore whensoever we come to the searching of the cause of our salvation, let us Learn too father it altoogither upon God.
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It is trew that too bee Gods children and heires it behoueth vs too bee of the body of our Lord Iesus Christ, which thing is doone by fayth:
It is true that too be God's children and Heirs it behooves us too be of the body of our Lord Iesus christ, which thing is done by faith:
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but yit can wee not beleeue the Gospell except God drawe vs theretoo by his holy spirit.
but yet can we not believe the Gospel except God draw us thereto by his holy Spirit.
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Nowe wee see that he dealeth not alyke with all men.
Now we see that he deals not alike with all men.
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For he could very well inlyghten all the world, and bring too passe that there should be no vnbeleeuers at all: but wee see the contrary.
For he could very well inlyghten all the world, and bring too pass that there should be no unbelievers At all: but we see the contrary.
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Therefore let vs assure our selues, that be choozeth whom he listeth. For if a man should aske the reason why he dooth it:
Therefore let us assure our selves, that be choozeth whom he lists. For if a man should ask the reason why he doth it:
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it were too loftie a presumptuousnesse, and that is the very cause that maketh so many ouerweening folke too breake their owne neckes,
it were too lofty a presumptuousness, and that is the very cause that makes so many overweening folk too break their own necks,
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for that they cannot fynd in their hartes too graunt, that God gouerneth men according too his owne will,
for that they cannot find in their hearts too grant, that God Governs men according too his own will,
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as of good ryght he may full well.
as of good right he may full well.
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Furthermore also S. Paule hath heretofore set the Iewes and Gentyles both on one euen ground,
Furthermore also S. Paul hath heretofore Set the Iewes and Gentiles both on one even ground,
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and that is a thing that requyreth yit longer discourse.
and that is a thing that requireth yet longer discourse.
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For seyng that God had chozen Abrahams ofspring, it myght haue bin thought that there had bin some woorthinesse in them.
For sing that God had chozen Abrahams offspring, it might have been Thought that there had been Some worthiness in them.
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Surely if wee haue an eye too the specia•l fauour that God shewed too the Iewes, they bee well worthy too bee preferred before all the rest of the world.
Surely if we have an eye too the specia•l favour that God showed too the Iewes, they be well worthy too be preferred before all the rest of the world.
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For wee must alwayes come backe too this poynt, that God is not bound nor beholden too any man at all:
For we must always come back too this point, that God is not bound nor beholden too any man At all:
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and his receyuing of the Iewes by free adoption, is not for that they were better woorth than other men,
and his receiving of the Iewes by free adoption, is not for that they were better worth than other men,
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or for that they myght make any maner of vaunt at all of themselues.
or for that they might make any manner of vaunt At all of themselves.
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Therefore yee see why S. Paule sayeth expresly, that they which beleeued in Iesus Christ in tymes past, are cōprehended vnder Gods election,
Therefore ye see why S. Paul Saith expressly, that they which believed in Iesus christ in times past, Are comprehended under God's election,
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as well as the others, & that the others cānot boast thēselues too bee more worthy,
as well as the Others, & that the Others cannot boast themselves to be more worthy,
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or too haue deserued more than they, but that all must come too this poynt, that as well of the Iewes as of the Gentyles God choze whom he lyked and listed, too the ende that nothing should bee considered in that behalfe but his onely mercy,
or too have deserved more than they, but that all must come too this point, that as well of the Iewes as of the Gentiles God choze whom he liked and listed, too the end that nothing should be considered in that behalf but his only mercy,
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and that all mouthes myght bee stopped, and no man bee able too alledge that be brought any thing of his owne.
and that all mouths might be stopped, and no man be able too allege that be brought any thing of his own.
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Howbeit, when S. Paule entereth intoo this comparison betweene the Iewes and the Gentyles, he sayeth that if a man haue an eye too Gods accepting of the Iewes for his owne peculiar heritage, they were a holy linage,
Howbeit, when S. Paul entereth into this comparison between the Iewes and the Gentiles, he Saith that if a man have an eye too God's accepting of the Iewes for his own peculiar heritage, they were a holy lineage,
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and he had giuen them his Lawe and promises, by meanes whereof they were in more excellent and hygh degree,
and he had given them his Law and promises, by means whereof they were in more excellent and high degree,
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than all the residew whom he had forsaken and shaken of.
than all the residue whom he had forsaken and shaken of.
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But if wee haue an eye vnto God, all mannes glory must needes bee layd awater.
But if we have an eye unto God, all Man's glory must needs be laid awater.
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But S. Paule in that place speaketh alonely of the forgiuing of our sinnes, and of our imbracing of Gods grace by fayth:
But S. Paul in that place speaks alonely of the forgiving of our Sins, and of our embracing of God's grace by faith:
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which things he sheweth cannot bee fathered vppon any other cause, than onely Gods pitying of vs. Also wee haue •eene heretoofore in the Epistle too the Galathians, howe S. Paule •ayd vntoo Peter, wee bee Iewes by nature.
which things he shows cannot be fathered upon any other cause, than only God's pitying of us Also we have •eene heretofore in the Epistle too the Galatians, how S. Paul •ayd unto Peter, we be Iewes by nature.
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For inasmuch as it was a common opinion, that the Iewes were a holy lynage, bycause they were descended of Abrahams race:
For inasmuch as it was a Common opinion, that the Iewes were a holy lineage, Because they were descended of Abrahams raze:
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very well (sayeth he), howsoeuer •he cace stande, wee haue none other refuge nor assurance of saluation,
very well (Saith he), howsoever •he case stand, we have none other refuge nor assurance of salvation,
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but too beleeue in Iesus Christ:
but too believe in Iesus christ:
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for he wist well that men are vtterly fordoone and lost in themselues, bycause they bring nothing with them but Gods wrath and curse.
for he wist well that men Are utterly fordoone and lost in themselves, Because they bring nothing with them but God's wrath and curse.
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Therfore lyke as in those textes S. Paule hath shewed that men beguyle themselues, if they imagin that they haue any desert or woorthinesse in them:
Therefore like as in those texts S. Paul hath showed that men beguile themselves, if they imagine that they have any desert or worthiness in them:
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so now for the better confirmation of the same doctrine, and too take away all disputing,
so now for the better confirmation of the same Doctrine, and too take away all disputing,
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as wee feare not but that he auoweth vs for his children, and are accepted at his hande,
as we Fear not but that he avoweth us for his children, and Are accepted At his hand,
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and too beate backe all replyings, he bringeth vs too this welspring, namely, that God not onely giueth fayth too whom he listeth,
and too beat back all replyings, he brings us too this wellspring, namely, that God not only gives faith too whom he lists,
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but also hath elected and chozen vs before the making of the world.
but also hath elected and chozen us before the making of the world.
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Yee see then that the thing which wee haue too marke in effect, is that all men from the most too the least are indaungered vntoo God,
Ye see then that the thing which we have too mark in Effect, is that all men from the most too the least Are indaungered unto God,
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and there is none so holie or excellent, that can exempt himselfe from that generall state of men.
and there is none so holy or excellent, that can exempt himself from that general state of men.
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Nowe hereupon S. Paule magnifieth Gods goodnesse, in that the Ephesians were gathered toogither, and made all one with those that were hild and accounted afore for Gods people,
Now hereupon S. Paul magnifieth God's Goodness, in that the Ephesians were gathered together, and made all one with those that were held and accounted afore for God's people,
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and for the housholde folke of his Church.
and for the household folk of his Church.
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Before the Ephesians beleued the Gospell, there was great diuersitie betweene them, as shalbe declared yit more at large in the second Chapter.
Before the Ephesians believed the Gospel, there was great diversity between them, as shall declared yet more At large in the second Chapter.
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But notwithstanding that the beleuyng Iewes which had alredy bin cōuerted to our Lord Iesus Christ, were as brethren too the Angels of heauen,
But notwithstanding that the believing Iewes which had already been converted to our Lord Iesus christ, were as brothers too the Angels of heaven,
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for so muche as they were members of the head that was common too them both,
for so much as they were members of the head that was Common too them both,
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wheras in the meane while the Ephesians were poore wretches, shet out from al hope of saluation, enemyes of God, and plunged in all cursednesse:
whereas in the mean while the Ephesians were poor wretches, shet out from all hope of salvation, enemies of God, and plunged in all cursedness:
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beholde, God tooke away that diuersitie, and raundged them both in one aray.
behold, God took away that diversity, and raundged them both in one array.
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Gods goodnesse therfore was so much the more manifest, in that he did so 〈 ◊ 〉 them backe which were drowned in the bottome of hel, to match them with his owne children,
God's Goodness Therefore was so much the more manifest, in that he did so 〈 ◊ 〉 them back which were drowned in the bottom of hell, to match them with his own children,
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and too make them fellowes and heyres of his heauenly kingdome.
and too make them Fellows and Heirs of his heavenly Kingdom.
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That therfore is the cause why S. Paul hauing spoken of such as had beleued in Iesus Christ afore, telleth vs expresly, that God hath gathered and stablished his Churche in such wise,
That Therefore is the cause why S. Paul having spoken of such as had believed in Iesus christ afore, Telleth us expressly, that God hath gathered and established his Church in such wise,
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as it wel appeareth that the greatest depend wholy vpon hym, and haue not any other thing to rest vpon, than his only mercy:
as it well appears that the greatest depend wholly upon him, and have not any other thing to rest upon, than his only mercy:
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and that those which were after a sort caste away, yea and abhorred, haue cause to glorifie hym, seeing he hath deliuered them from the confuzion wherein they were.
and that those which were After a sort cast away, yea and abhorred, have cause to Glorify him, seeing he hath Delivered them from the confuzion wherein they were.
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And herewithal S. Paule sheweth, that the thing whiche hee had said afore, is verified vntoo vs by the effectes of Gods grace.
And herewithal S. Paul shows, that the thing which he had said afore, is verified unto us by the effects of God's grace.
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For (as I haue said afore) our election is a secret thing, yea and incomprehensible.
For (as I have said afore) our election is a secret thing, yea and incomprehensible.
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When men haue inquired of it as much as is possible, surely they must needes quaile in their owne imaginations,
When men have inquired of it as much as is possible, surely they must needs quail in their own Imaginations,
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if they mynde to enter intoo the sayd euerlasting ordinaunce of God.
if they mind to enter into the said everlasting Ordinance of God.
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And therefore it is not lawful for vs too seeke any further than the Scripture guideth vs, and sheweth vs the way.
And Therefore it is not lawful for us too seek any further than the Scripture guideth us, and shows us the Way.
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Yee see then that Gods choozing of vs, is hidden in hym selfe:
Ye see then that God's choosing of us, is hidden in him self:
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but yit he yeeldeth vs recordes of it by the gifts of grace which he bestoweth vpon vs,
but yet he yields us records of it by the Gifts of grace which he bestoweth upon us,
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as by faith, which is a gyfte of the holy Ghost. Marke that for one poynt.
as by faith, which is a gift of the holy Ghost. Mark that for one point.
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Nowe, were it but suche a gyft, as when he maketh his Sunne to shyne both vpon good and bad,
Now, were it but such a gift, as when he makes his Sun to shine both upon good and bad,
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or as when he causeth the earth to bring foorth fruit indifferently for all men: the same ought also too bee reckened among the gyftes and benefites of God.
or as when he Causes the earth to bring forth fruit indifferently for all men: the same ought also too be reckoned among the Gifts and benefits of God.
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But faith is a singular gift, which is not bestowed commonly vppon all men, but is reserued of God as a Iewell for those whom he liketh well of.
But faith is a singular gift, which is not bestowed commonly upon all men, but is reserved of God as a Jewel for those whom he liketh well of.
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And what is the cause of it? Wee are all of vs the chyldren of Adam,
And what is the cause of it? we Are all of us the children of Adam,
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and we are all of one mould.
and we Are all of one mould.
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Why then inlighteneth hee the one sort, and letteth the other alone in their blyndnesse? There is none other cause but his owne choyse.
Why then Enlighteneth he the one sort, and lets the other alone in their blindness? There is none other cause but his own choice.
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So then although we can not conceyue nother by wyt nor by reason, howe God hath chozen vs before the making of the world:
So then although we can not conceive neither by wit nor by reason, how God hath chozen us before the making of the world:
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yit wee know it by his shewing of it vntoo vs, and experience it selfe auoucheth it sufficiently, in asmuch as we be inlightened by faith.
yet we know it by his showing of it unto us, and experience it self avoucheth it sufficiently, in as as we be enlightened by faith.
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What is the cause that I receyue the Gospell, and sticke to it, and in the meane whyle others abyde styl in their beastly blockishnesse,
What is the cause that I receive the Gospel, and stick to it, and in the mean while Others abide still in their beastly blockishness,
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or rather beare a spiteful rancour ageynst the doctrine of saluation? If I imagine that it commeth of myne owne towardnesse, I am a traytour too God.
or rather bear a spiteful rancour against the Doctrine of salvation? If I imagine that it comes of mine own towardness, I am a traitor too God.
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For wee must alwayes come backe to that which wee haue seene alredy, and say, Who is hee that hath made thee to excel others? S. Paule then dooth in that saying pull downe all loftinesse of man, to the end that no man should aduance hymselfe,
For we must always come back to that which we have seen already, and say, Who is he that hath made thee to excel Others? S. Paul then doth in that saying pull down all loftiness of man, to the end that no man should advance himself,
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nor alledge that he hath •ught of his owne.
nor allege that he hath •ught of his own.
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Wee must not thinke (saith he) that wee haue any woorthynesse of our selues,
we must not think (Says he) that we have any woorthynesse of our selves,
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but that euery whit of it commeth of God.
but that every whit of it comes of God.
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Therfore in this Text S. Paule sheweth by experience, howe the E••esians had byn chozen of God,
Therefore in this Text S. Paul shows by experience, how the E••esians had been chozen of God,
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& that it behoued them to haue their ••ole faith grounded thereupon, that is to wyt, vpon Gods free good••sse.
& that it behooved them to have their ••ole faith grounded thereupon, that is to wit, upon God's free good••sse.
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And for proofe thereof (saith he) ye haue heard the doctrine of 〈 ◊ 〉 Gospell, and beleeued it.
And for proof thereof (Says he) you have herd the Doctrine of 〈 ◊ 〉 Gospel, and believed it.
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But how commes that to passe? He she••th that it must needes bee that they were confirmed by the holy Ghost.
But how comes that to pass? He she••th that it must needs be that they were confirmed by the holy Ghost.
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Now, if they were confirmed, it was of necessitie that the holy ghost must needes haue wrought beforehand.
Now, if they were confirmed, it was of necessity that the holy ghost must needs have wrought beforehand.
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And so it is to no purpose, to enter intoo so deepe a maze as Gods euerlasting ordinaunce.
And so it is to no purpose, to enter into so deep a maze as God's everlasting Ordinance.
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For he sheweth vs as it were with his finger, how he hath chozen vs, at least wise if we play not the churles with hym,
For he shows us as it were with his finger, how he hath chozen us, At least wise if we play not the churls with him,
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but acknowledge the good that he hath done vs, and bee fully perswaded and resolued in our selues, that there is none other cause of it,
but acknowledge the good that he hath done us, and be Fully persuaded and resolved in our selves, that there is none other cause of it,
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than for that hee had giuen vs his marke from before all euerlastingnesse:
than for that he had given us his mark from before all everlastingness:
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that is too say, for that he had reserued vs too hym selfe, as his owne chyldren.
that is too say, for that he had reserved us too him self, as his own children.
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Nowe then wee see S. Paules meanyng:
Now then we see S. Paul's meaning:
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and therfore let vs learne too leaue making of long raunges, when the cace concerneth our imputyng of all things to Gods onely mere mercy.
and Therefore let us Learn too leave making of long ranges, when the case concerns our imputing of all things to God's only mere mercy.
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For the faith that we haue, dooth shew it wel ynough ▪ bycause that (as I ha•e sayd afore) the same commeth not from our owne moother witte,
For the faith that we have, doth show it well enough ▪ Because that (as I ha•e said afore) the same comes not from our own mother wit,
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but as a gifte that commeth from aboue, & such a one as God communicateth not too all men without exception,
but as a gift that comes from above, & such a one as God Communicateth not too all men without exception,
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but onely so such as he lysteth. Furthermore heere are many woords well worth the weying.
but only so such as he listeth. Furthermore Here Are many words well worth the weighin.
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For on the one syde S. Paule intendeth too magnifie the grace of the holy Ghost, by shewing that wee can haue no part nor portion in our Lord Iesus Christ,
For on the one side S. Paul intends too magnify the grace of the holy Ghost, by showing that we can have no part nor portion in our Lord Iesus christ,
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nor in any of all the benefites that he hath purchased for vs, except God put vs in possession of our saluation by his holie spirit. That therfore is one poynt.
nor in any of all the benefits that he hath purchased for us, except God put us in possession of our salvation by his holy Spirit. That Therefore is one point.
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And yit notwithstanding S. Paule fayleth not too shew therwithall;
And yet notwithstanding S. Paul Faileth not too show therewithal;
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the ine•timable benyfite that wee haue by the Gospell, in that he termeth it the woord of truth, and the glad •ydings of saluation.
the ine•timable benyfite that we have by the Gospel, in that he termeth it the word of truth, and the glad •ydings of salvation.
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For first of all he ment too assure vs, too the in•ent wee myght haue an infallible warrant too call vppon God without doubting or grudge of conscience.
For First of all he meant too assure us, too the in•ent we might have an infallible warrant too call upon God without doubting or grudge of conscience.
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For so long as wee bee in doubt whether God loue vs or hat vs, it is vnpossible for vs too praye truly vntoo him.
For so long as we be in doubt whither God love us or hat us, it is unpossible for us too pray truly unto him.
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And so by that meanes yee see how our saluation is vtterly defeated, according too that which is sayd by the Prophet Ioell.
And so by that means ye see how our salvation is utterly defeated, according too that which is said by the Prophet Joel.
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And it is a common doctrine in the holy scripture, that wee cannot obteyne saluation, but by fleeing vntoo Gyd with prayer and supplication. And it is a Common Doctrine in the holy scripture, that we cannot obtain salvation, but by fleeing unto Guide with prayer and supplication.
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But wee should be shet out from that, if wee had not the sayd warrant, as wee shall see more fully in the third chapter.
But we should be shet out from that, if we had not the said warrant, as we shall see more Fully in the third chapter.
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Therfore it stands vs 〈 ◊ 〉 too be throughly assured, that God is our father,
Therefore it Stands us 〈 ◊ 〉 too be thoroughly assured, that God is our father,
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and that he accepteth vs for his children.
and that he Accepteth us for his children.
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And how shall wee bee warranted that vnlesse the doctrine of the Gospell bee so certeyne in all poynts,
And how shall we be warranted that unless the Doctrine of the Gospel be so certain in all points,
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as it bee not lawfull for vs to bring it in question? That therfore is the cause why S. Paule sayeth that it is the word of truth.
as it be not lawful for us to bring it in question? That Therefore is the cause why S. Paul Saith that it is the word of truth.
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No doubt but there are other truthes also:
No doubt but there Are other truths also:
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for euen when God threatneth vs, he dooth it not in •est nor yit in vayne:
for even when God threatens us, he doth it not in •est nor yet in vain:
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for as well his threatninges as his promises haue their execution sure and certeyne.
for as well his threatenings as his promises have their execution sure and certain.
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Howbeeit forasmuch as the present cace concerned the correcting of al distrust in vs, as wherunto we be to much inclined:
Howbeit forasmuch as the present case concerned the correcting of all distrust in us, as whereunto we be to much inclined:
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S. Paule hath termed the Gospell the doctrine of truth: as if he should say, my frendes, God is a faithfull witnesse vntoo you of his owne wyll:
S. Paul hath termed the Gospel the Doctrine of truth: as if he should say, my Friends, God is a faithful witness unto you of his own will:
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for the Gospell is as much as if he laid forth his hart vntoo you: and therefore settle your selues vppon it.
for the Gospel is as much as if he laid forth his heart unto you: and Therefore settle your selves upon it.
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Moreouer also he saith, that our saluation lyeth inclosed in the Gospell: and that it is too make vs too looue it, and esteeme it.
Moreover also he Says, that our salvation lies enclosed in the Gospel: and that it is too make us too love it, and esteem it.
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For should we be so wirlesse, or rather starke mad, as to holde scorne of our owne welfare? But yit notwithstandyng he saith, that al this commeth of Gods mere mercy,
For should we be so wirlesse, or rather stark mad, as to hold scorn of our own welfare? But yet notwithstanding he Says, that all this comes of God's mere mercy,
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and of his euerlasting electiō, which as in respect of our selues is farre of,
and of his everlasting election, which as in respect of our selves is Far of,
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and vnknowen too vs, but we haue knowledge of it by the Gospell, which is the meanes and instrument therof.
and unknown too us, but we have knowledge of it by the Gospel, which is the means and Instrument thereof.
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For too what purpose were it that our Lorde Iesus Christ hath offered hym felfe in sacrifice too reconcile the worlde to God his father,
For too what purpose were it that our Lord Iesus christ hath offered him self in sacrifice too reconcile the world to God his father,
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vnlesse wee were made partakers of it by faith? Now, faith is not an opinion of mans conceyuyng in his owne brayne:
unless we were made partakers of it by faith? Now, faith is not an opinion of men conceiving in his own brain:
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but a setled beleefe, that God cannot lye nor deceyue vs, and that it is not to be feared, that our hope shall not come too good end, if wee wayt vpon hym.
but a settled belief, that God cannot lie nor deceive us, and that it is not to be feared, that our hope shall not come too good end, if we wait upon him.
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So then, too be short, S. Paules intent was to shewe, that if we haue the skyll to make our profit of the doctrine of the gospell, wee shall no longer stand in a mamering and perplexitie,
So then, too be short, S. Paul's intent was to show, that if we have the skill to make our profit of the Doctrine of the gospel, we shall no longer stand in a mamering and perplexity,
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but shalbe able to call vppon God with open mouth, acknowledgyng our selues so bound and wholly indetted vntoo hym in all things,
but shall able to call upon God with open Mouth, acknowledging our selves so bound and wholly indebted unto him in all things,
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and that hee heareth vs in all the prayers that wee make vntoo hym. Thus much concernyng the first poynt.
and that he hears us in all the Prayers that we make unto him. Thus much Concerning the First point.
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Therfore according to S. Paules exhortation ▪ let vs learne to rest in suche wise vppon the doctrine of the gospell, that it may bee as much too vs,
Therefore according to S. Paul's exhortation ▪ let us Learn to rest in such wise upon the Doctrine of the gospel, that it may be as much too us,
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as if God shewed hymselfe, visibly vntoo vs, and that the heauens were opened vntoo vs:
as if God showed himself, visibly unto us, and that the heavens were opened unto us:
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and let vs alwayes beare in mynde, howe it is anouched by the mouth of our Lord Iesus Christ hymselfe, that when soeuer sinnes are 〈 ◊ 〉 by the preaching of the gospell, the same is out of hand ratified in heauen. and let us always bear in mind, how it is anouched by the Mouth of our Lord Iesus christ himself, that when soever Sins Are 〈 ◊ 〉 by the preaching of the gospel, the same is out of hand ratified in heaven.
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Thus ye see what certintie we ought to haue, that wee bee no more doubtfull whether God wyll heare vs, or no.
Thus you see what certintie we ought to have, that we be no more doubtful whither God will hear us, or no.
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But lyke as the gospell teacheth vs to beleeue, so also S. Paule sheweth vs that we ought too esteeme it as an incomparable treasure,
But like as the gospel Teaches us to believe, so also S. Paul shows us that we ought too esteem it as an incomparable treasure,
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for so much as it is the power of God, tendyng to the saluation, of all that beleeue,
for so much as it is the power of God, tending to the salvation, of all that believe,
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as hee speaketh of it in the first Chapter too the Romanes.
as he speaks of it in the First Chapter too the Romans.
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Seeing then that wee bee forlorne and vndone of our selues, and there is none other meanes too call, vs backe ageyn too God, but by the gospell: Seeing then that we be forlorn and undone of our selves, and there is none other means too call, us back again too God, but by the gospel:
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let vs set store by that treasure, and bee well aduized too make our profite of it.
let us Set store by that treasure, and be well advised too make our profit of it.
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And in so doing let vs hardily despize both the Diuell hymselfe, and all his temptations which he practizeth ageinst vs, seeing that God calleth vs,
And in so doing let us hardily despise both the devil himself, and all his temptations which he practizeth against us, seeing that God calls us,
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and hath given vs a sufficient record of hys fatherly loue and good wyll towardes vs.
and hath given us a sufficient record of his fatherly love and good will towards us
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But let vs come too the second part which I glaunced at.
But let us come too the second part which I glanced At.
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For S. Paule sheweth that besyds Gods voutsafing no haue the Gospell preached vntoo vs, it behoueth him also too wooke by his holie spirit and by a speciall grace.
For S. Paul shows that besides God's vouchsafing no have the Gospel preached unto us, it behooves him also too wooke by his holy Spirit and by a special grace.
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And in very deede wee shall find many that will well ynough graunt that God was not moued to send vs his Gospell vppon any other cause than his owne, mere free goodnesse.
And in very deed we shall find many that will well enough grant that God was not moved to send us his Gospel upon any other cause than his own, mere free Goodness.
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But therwithall they surmyze, that the cause why some receyue it and some receiue it not, is for that their owne free wils do• rule the roste• and by that meanes Gods grace is diminished.
But therewithal they surmyze, that the cause why Some receive it and Some receive it not, is for that their own free wills do• Rule the roste• and by that means God's grace is diminished.
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For God offreth vs not his grace, as a man shoulde offer an apple too litle 〈 ◊ 〉 so as hee that could ronne best, should come and haue it.
For God Offereth us not his grace, as a man should offer an apple too little 〈 ◊ 〉 so as he that could run best, should come and have it.
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If God should cast it out so, it is certaine that the greatest parte of our saluation shoulde proceede of our owne power and policie,
If God should cast it out so, it is certain that the greatest part of our salvation should proceed of our own power and policy,
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and the commendation therof should redound too our selues.
and the commendation thereof should redound too our selves.
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Now then, after S. Paul hath shewed that God hath called, and dayly dooth call vs too the inheritance of his heauenly kingdome,
Now then, After S. Paul hath showed that God hath called, and daily doth call us too the inheritance of his heavenly Kingdom,
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and that his so dooing proceedeth of his own mere free goodnesse.
and that his so doing Proceedeth of his own mere free Goodness.
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He addeth further, that it behoueth vs of necessitie to be touched with his holy spirite.
He adds further, that it behooves us of necessity to be touched with his holy Spirit.
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In deede he setteth downe but the one part of the grace of the holy ghost:
In deed he sets down but the one part of the grace of the holy ghost:
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& that is bycause he had set downe the other part before: for he hath not in this discourse forgotten aught that belonged to his matter:
& that is Because he had Set down the other part before: for he hath not in this discourse forgotten aught that belonged to his matter:
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but he began with Gods free goodnesse wherewith wee bee all filled, and shewed that fayth springeth out of the said fountaine of free election.
but he began with God's free Goodness wherewith we be all filled, and showed that faith springs out of the said fountain of free election.
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And nowe for the second part he addeth, that Gods inlightening of vs by his holy spirit,
And now for the second part he adds, that God's enlightening of us by his holy Spirit,
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so that wheras we were blynd, he hath printed his grace in our hartes, and bowed and bent them to the obeying of hym, is not ynough for vs:
so that whereas we were blind, he hath printed his grace in our hearts, and bowed and bent them to the obeying of him, is not enough for us:
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but that moreouer he muste bee fayne to confirme vs, and strengthen our fayth, by geuyng vs an inuincible constancie too holde out too the end.
but that moreover he must be fain to confirm us, and strengthen our faith, by giving us an invincible constancy too hold out too the end.
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Yee see then that the thing wheretoo S. Paule bringeth vs, is, that besides our receiuyng of fayth at the hand of the holy Ghost,
Ye see then that the thing whereto S. Paul brings us, is, that beside our receiving of faith At the hand of the holy Ghost,
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and besides his inlightenyng of vs by his grace, wherof I haue spoken alredy: he dooth also stay vs in such wise, as wee fal not away.
and beside his inlightenyng of us by his grace, whereof I have spoken already: he doth also stay us in such wise, as we fall not away.
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For the better vnderstanding hereof, wee must first call to mynd the thing that hath bin treated more at length alredy:
For the better understanding hereof, we must First call to mind the thing that hath been treated more At length already:
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that is too wit, that so long as God letteth vs alone in our owne state and plight, wee bee blind wretches wandring in darkenesse,
that is too wit, that so long as God lets us alone in our own state and plighted, we be blind wretches wandering in darkness,
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and what soeuer is preached or spoken vntoo vs, wee abide styll as blockes in our brutishnes.
and what soever is preached or spoken unto us, we abide still as blocks in our brutishness.
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For the sensual man shall neuer vnderstand any thing that belongs to God, or too hys owne saluation.
For the sensual man shall never understand any thing that belongs to God, or too his own salvation.
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Yee see then howe wee bee vtterly barred and excluded from the heauenly light, tyll God pitie vs,
Ye see then how we be utterly barred and excluded from the heavenly Light, till God pity us,
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and giue vs the spirit of light and insight. Marke that for the first poynt. Howbeit, for asmuch as that poynt hath bin discussed heretofore:
and give us the Spirit of Light and insight. Mark that for the First point. Howbeit, for as as that point hath been discussed heretofore:
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it suffizeth to doo no more but too put you in mynd of it.
it suffizeth to do no more but too put you in mind of it.
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Now there is yit another poynt, which is that when wee haue once imbraced Gods grace by fayth,
Now there is yet Another point, which is that when we have once embraced God's grace by faith,
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so as wee knowe that our Lord Iesus Christ is he in whom wee fynd all that is requisite too make vs perfectly happie:
so as we know that our Lord Iesus christ is he in whom we find all that is requisite too make us perfectly happy:
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For wee bee heere as it were in a sea, the wyndes and stormes assayle vs euery minute,
For we be Here as it were in a sea, the winds and storms assail us every minute,
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it standeth vs on hand too be stablished in the same. For why? let vs marke how wauering men are.
it Stands us on hand too be established in the same. For why? let us mark how wavering men Are.
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He that is best dispozed too followe God, shall by and by fall, bycause wee be so frayle that the diuell will ouerthrowe vs euery minute of an houre,
He that is best dispozed too follow God, shall by and by fallen, Because we be so frail that the Devil will overthrown us every minute of an hour,
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if God hild vs n•t vp by strong hand. And for that cause is it sayd that God vttereth his power in mainteyning vs,
if God held us n•t up by strong hand. And for that cause is it said that God uttereth his power in maintaining us,
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when he hath chozen vs, and giuen vs too our Lord Iesus Christ.
when he hath chozen us, and given us too our Lord Iesus christ.
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For if he fought not for vs, alas what woulde become of vs? wee should bee confounded out of hand,
For if he fought not for us, alas what would become of us? we should be confounded out of hand,
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and we shou•d not take one or twoo falles, but infinite falles, as I sayde afore.
and we shou•d not take one or twoo falls, but infinite falls, as I said afore.
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As soone then as we were in the way of saluation, by & by should we surely bee tu•ned out of it by our owne frayltie, lyghtnesse and vnconstancie,
As soon then as we were in the Way of salvation, by & by should we surely be tu•ned out of it by our own frailty, lyghtnesse and unconstancy,
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vnlesse wee were hild backe, and that God wrought so in vs, as wee might by his holy spirit ouercome all the assaultes of the diuell and the world.
unless we were held back, and that God wrought so in us, as we might by his holy Spirit overcome all the assaults of the Devil and the world.
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Thus dooth Gods spirit woorke dubble in vs as in respect of fayth.
Thus doth God's Spirit work double in us as in respect of faith.
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For he inlyghteneth vs to make vs vnderstād the things that else should bee hidden from vs,
For he inlyghteneth us to make us understand the things that Else should be hidden from us,
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and too receyue Gods promises with all obedience. That is the first woorking.
and too receive God's promises with all Obedience. That is the First working.
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The second is, that the same spirit is fayne too continue in vs, and too giue vs perseuerance, that wee quayle not in the middes of our way.
The second is, that the same Spirit is fain too continue in us, and too give us perseverance, that we quail not in the mids of our Way.
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That then is the thing •hat S. Paule treateth of as now.
That then is the thing •hat S. Paul Treateth of as now.
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As if he should say, my friendes, yee haue knowen Gods grace, and yee haue had experience of it,
As if he should say, my Friends, ye have known God's grace, and ye have had experience of it,
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and that he hath drawen you too the obeying of his Gospell:
and that he hath drawn you too the obeying of his Gospel:
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For you had neuer rome vntoo it, if he had not shewed himselfe pitifull towardes you.
For you had never room unto it, if he had not showed himself pitiful towards you.
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But yit assure your selues, that he dubbleth his grace, in that he giueth you power too hold out in the same.
But yet assure your selves, that he dubbleth his grace, in that he gives you power too hold out in the same.
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For had ye continued but two or three dayes, or two or three yeeres, yea or more:
For had you continued but two or three days, or two or three Years, yea or more:
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needes must it bee that God had helped you therein, for else yee should alwayes haue bin in a mamering,
needs must it be that God had helped you therein, for Else ye should always have been in a mamering,
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1449
yea, and as poore wretches at your wittes ende, without any certeintie at all, but that God hath promised too haue a care of you,
yea, and as poor wretches At your wits end, without any certainty At all, but that God hath promised too have a care of you,
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and too guyde you continually till you bee come too your wayes end, and haue accomplished your course.
and too guide you continually till you be come too your ways end, and have accomplished your course.
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That therefore is the cause why he sayeth heere, that they were sealed or signed by the holy Ghost.
That Therefore is the cause why he Saith Here, that they were sealed or signed by the holy Ghost.
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and yeelde him his deserued prayse for the same.
and yield him his deserved praise for the same.
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Now it behoueth vs to marke well the similitude that S. Paule vseth. For wee know that euidences are made authentik by s•ales:
Now it behooves us to mark well the similitude that S. Paul uses. For we know that evidences Are made authentic by s•ales:
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and that hath bin in all tymes.
and that hath been in all times.
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Trew it is that men did not set them too in such maner as they doo now adayes.
True it is that men did not Set them too in such manner as they do now adays.
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But yit notwithstanding in stead of signing them with their owne handes, they deliuered their seale or a ring,
But yet notwithstanding in stead of signing them with their own hands, they Delivered their seal or a ring,
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and that was the maner of the publication of Testamentes, and of other euidence, and of all bargaynes and couenants.
and that was the manner of the publication of Testaments, and of other evidence, and of all bargains and Covenants.
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1457
In this respect S. Paule sayeth that wee must bee sealed in our hartes.
In this respect S. Paul Saith that we must be sealed in our hearts.
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Trew it is, that too speake properly, he should haue sayd that the Gospell was sealed.
True it is, that too speak properly, he should have said that the Gospel was sealed.
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Howbeit, too the end too doo vs too vnderstand that the fault commeth and springeth from our selues,
Howbeit, too the end too do us too understand that the fault comes and springs from our selves,
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and that the Gospell is a doctrine of sufficient authoritie of it selfe, he mynded too shewe vs, that Gods sealing of his truth is in respect of our hard hartednesse,
and that the Gospel is a Doctrine of sufficient Authority of it self, he minded too show us, that God's sealing of his truth is in respect of our hard hartednesse,
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and vnconstancie, for that we be shaken with euery wynd lyke wouering reedes, vntill such time as he haue strengthened vs. But howsoeuer the cace stand, let vs marke that the holy Ghost is as it were the scale wherewith he ratifyeth and warranteth his truth vntoo vs. Nowe I haue told you alredy how greatly wee stand in neede thereof.
and unconstancy, for that we be shaken with every wind like wouering redes, until such time as he have strengthened us But howsoever the case stand, let us mark that the holy Ghost is as it were the scale wherewith he ratifyeth and warrants his truth unto us Now I have told you already how greatly we stand in need thereof.
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For although wee graunt that Gods word deserueth to be admitted without geyns•ying or reply:
For although we grant that God's word deserves to be admitted without geyns•ying or reply:
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yit ceasse wee not too doubt of it, and that doo wee fynd well ynough by experience.
yet cease we not too doubt of it, and that do we find well enough by experience.
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1464
For whensoeuer any trubble or vexation commeth, wee •e as folke dismayd, wheras if wee were throughly perswaded of Gods goodnesse in such wyse as he assureth vs of it, it is certeyne that wee should not bee in any such feare.
For whensoever any trubble or vexation comes, we •e as folk dismayed, whereas if we were thoroughly persuaded of God's Goodness in such wise as he assureth us of it, it is certain that we should not be in any such Fear.
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All the tempta••ons then which shake vs, doo shewe well ynough that wee profit not as wee ought too doo in the Gospell.
All the tempta••ons then which shake us, do show well enough that we profit not as we ought too do in the Gospel.
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1466
And therefore God is fayne too warran• it on his behalfe by his holy spirit,
And Therefore God is fain too warran• it on his behalf by his holy Spirit,
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and too print it so surely in our hartes, as wee may bee stedfast, and as the same stedfastnesse may not bee beaten downe by all that euer the diuell can woorke or deuise too ouerth•owe 〈 … 〉.
and too print it so surely in our hearts, as we may be steadfast, and as the same steadfastness may not be beaten down by all that ever the Devil can work or devise too ouerth•owe 〈 … 〉.
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1468
But wee shall vnderstand this thing yit better, by making continually such examination of our owne weakenesse,
But we shall understand this thing yet better, by making continually such examination of our own weakness,
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as I haue spoken of before.
as I have spoken of before.
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For take wee all the reasons of the world, and yit shall wee neuer bee certifyed so fully and perfectly as is requisite, that God will bee mercifull too vs and defend vs in the middes of all the perills of this world.
For take we all the Reasons of the world, and yet shall we never be certified so Fully and perfectly as is requisite, that God will be merciful too us and defend us in the mids of all the perils of this world.
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1472
and wee be still in daunger of swallowing vp. How then may wee despise Sathan, b•ing as wretched shéepe vnprouided both of armour, weapon,
and we be still in danger of swallowing up. How then may we despise Sathan, b•ing as wretched sheep unprovided both of armour, weapon,
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1473
and all other meanes of helpe? How can wee be merye both in life and death, knowing that Satan might doo any things ageinst vs:
and all other means of help? How can we be merry both in life and death, knowing that Satan might do any things against us:
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if wee were not wel sealed, and after an authentical manner.
if we were not well sealed, and After an authentical manner.
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So then, besides that in this te•te wee bee warned too rid our selues of all presumption and ouerweening, that onely God may bee prayzed and magnified:
So then, beside that in this te•te we be warned too rid our selves of all presumption and overweening, that only God may be prayzed and magnified:
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wee may also gather therwith vppon S. Paules woords, that wee haue armor and weapon wherwith too incounter and fight well,
we may also gather therewith upon S. Paul's words, that we have armour and weapon wherewith too encounter and fight well,
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and that although our enemy bee mighty and sturdie, yit he shal neuer ouercome vs,
and that although our enemy be mighty and sturdy, yet he shall never overcome us,
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so wee take the aduauntage of that which is sayd heere, namely that Gods spirite seale•h the truthe,
so we take the advantage of that which is said Here, namely that God's Spirit seale•h the truth,
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and the certeyntie of the promises of the Gospell in vs.
and the certainty of the promises of the Gospel in us
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And S. Paule addeth yit one similitude more, saying that Gods spirit is as an earnest pe•ny.
And S. Paul adds yet one similitude more, saying that God's Spirit is as an earnest pe•ny.
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And let vs not thinke it straunge that S. Paule hath so myghtily confirmed this doctrine,
And let us not think it strange that S. Paul hath so myghtily confirmed this Doctrine,
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forasmuch as the diuell hath neuer ceassed frō the beginning of the world, to puffe vp men continually with some fond opinion of their owne wisdome & vertew.
forasmuch as the Devil hath never ceased from the beginning of the world, to puff up men continually with Some found opinion of their own Wisdom & virtue.
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The cause of Adams fall, was that he would needes aduaunce himself hygher than was lawfull for him, and be wyser than God:
The cause of Adams fallen, was that he would needs advance himself higher than was lawful for him, and be Wiser than God:
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which thing God gaue him not leaue to doo. Euen so standeth the cace with vs, & the diuell pursueth his chalendge still.
which thing God gave him not leave to do. Eve so Stands the case with us, & the Devil pursueth his challenge still.
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For behold he ouerthrew mankynd by that sleyght, and all his indeuour yit still is to make vs beleue that wee be able too doo this and that.
For behold he overthrew mankind by that sleight, and all his endeavour yet still is to make us believe that we be able to do this and that.
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Therfore it stoode S. Paule on hand too rid men of that false and cursed opinion of their owne •reewill and selfuertew,
Therefore it stood S. Paul on hand too rid men of that false and cursed opinion of their own •reewill and selfuertew,
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and too shewe them that they are beholden too the holy Ghost for all. Mark that for one poynt.
and too show them that they Are beholden too the holy Ghost for all. Mark that for one point.
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Secondly, we be so grosse and earthly, that we had neede too haue the doctrine chawed vntoo vs,
Secondly, we be so gross and earthly, that we had need too have the Doctrine chawed unto us,
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and wee cannot conceyue any more of Gods gratious giftes which are inuisible, than we see with our eyes, and touche with our hands.
and we cannot conceive any more of God's gracious Gifts which Are invisible, than we see with our eyes, and touch with our hands.
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Therfore it was requisite that S. Paule should by similitudes declare how it is Gods holie spirit that putteth vs in possession of the Gospell,
Therefore it was requisite that S. Paul should by Similitudes declare how it is God's holy Spirit that putteth us in possession of the Gospel,
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1491
and of all the benefits conteyned therin, and which holdeth vs in them vntoo the end.
and of all the benefits contained therein, and which holds us in them unto the end.
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Now wee knowe that bargaynes are confirmed by giuing of an earnest penny, which men doo cōmonly call a Gods penny.
Now we know that bargains Are confirmed by giving of an earnest penny, which men do commonly call a God's penny.
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For asmuch then as in buying eyther Lands, houses, inheritaunces, or wares, although a mans bare word ought to suffyze,
For as then as in buying either Lands, houses, inheritances, or wares, although a men bore word ought to suffyze,
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yit notwithstanding mē are so yll dispozed, that if they perceyue any disaduauntage to themselues in the matter, they will not bee ashamed too eate their woord:
yet notwithstanding men Are so ill dispozed, that if they perceive any disadvantage to themselves in the matter, they will not be ashamed too eat their word:
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1495
therfore was this ceremonie of giuing an earnest penny, added:
Therefore was this ceremony of giving an earnest penny, added:
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and it is all one as if the payment were fully performed, so as the bargayne were vtterly past calling backe ageyne.
and it is all one as if the payment were Fully performed, so as the bargain were utterly passed calling back again.
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S. Paule then meaneth heere, that Gods spirit serueth to warrant our saluation too the full.
S. Paul then means Here, that God's Spirit serveth to warrant our salvation too the full.
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And too what end? For your inheritaunce (sayeth he) too the day of your redemption.
And too what end? For your inheritance (Saith he) too the day of your redemption.
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It is trew that we be Gods heyres euen in that wee bee his children.
It is true that we be God's Heirs even in that we be his children.
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But wee must note how it is sayd in the eyght too the Romanes, that our saluation •s shet vp vnder hope.
But we must note how it is said in the eyght too the Romans, that our salvation •s shet up under hope.
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So then, wee cannot see it, nor inioy it as now, according too the third of the Colossians, where it is sayd, that wee be lyke dead men that are departed out of this world,
So then, we cannot see it, nor enjoy it as now, according too the third of the colossians, where it is said, that we be like dead men that Are departed out of this world,
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and that our lyfe is hidden with God in Christ.
and that our life is hidden with God in christ.
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Therfore although wee be Gods children, yit haue wee not the full inioyment of it as yit.
Therefore although we be God's children, yet have we not the full enjoyment of it as yet.
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And it is all one with that which S. Iohn sayeth in his cannonicall Epistle. Wee •nowe (sayeth he:) wherby he sheweth that our fayth is not doubtfull:
And it is all one with that which S. John Saith in his canonical Epistle. we •nowe (Saith he:) whereby he shows that our faith is not doubtful:
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but yit he addeth that it is not yit seene, (or it dooth not yit appeere,) but wee must wayt for the day wherin wee shalbee lyke vntoo God,
but yet he adds that it is not yet seen, (or it doth not yet appear,) but we must wait for the day wherein we shalbe like unto God,
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& thē we shal haue lyght to see the thing perfectly, which we doo but beleeue as now.
& them we shall have Light to see the thing perfectly, which we do but believe as now.
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Ageyne, wee haue seene how S. Paule sayd in the second too the Corinthians, that as long as wee bee in this earthly pilgrimage, wee bee (after a sort) absent from God.
Again, we have seen how S. Paul said in the second too the Corinthians, that as long as we be in this earthly pilgrimage, we be (After a sort) absent from God.
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For why? wee walk (sayeth he) but in hope, and wee see not the thing as if it were present,
For why? we walk (Saith he) but in hope, and we see not the thing as if it were present,
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but wee see it by fayth.
but we see it by faith.
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Too bee short, although wee bee passed from death too lyfe (as is sayde in the fift of Iohn:) yit do we fyght ageinst an infinite number of deathes, Too be short, although we be passed from death too life (as is said in the fift of John:) yet do we fight against an infinite number of deaths,
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bycause wee be beseeged by them. And S. Paule dooth well match bothe toogither in this text.
Because we be besieged by them. And S. Paul doth well match both together in this text.
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For on the one syde he sayeth wee bee not yit come too our redemption and herytage:
For on the one side he Saith we be not yet come too our redemption and heritage:
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and yit therwithal he sheweth, that we bee neuerthelesse sure of it for all that,
and yet therewithal he shows, that we be nevertheless sure of it for all that,
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If men say still, yit by streyning our selues we may be able too doo somewhat:
If men say still, yet by straining our selves we may be able to do somewhat:
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and that nothing but our owne vnthankfulnesse letteth vs too glory fu•ly in God, and too say with full mouth, that wee doubt not of our comming too the heauenly lyfe,
and that nothing but our own unthankfulness lets us too glory fu•ly in God, and too say with full Mouth, that we doubt not of our coming too the heavenly life,
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forasmuch as wee haue an earnest penny therof by the holy Ghoste, and are so knyt too our Lord Iesus Christ, that all the goodes which he hath, doo belong vntoo vs,
forasmuch as we have an earnest penny thereof by the holy Ghost, and Are so knit too our Lord Iesus christ, that all the goods which he hath, do belong unto us,
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and are made common to vs by fayth. Therfore let vs mark well what is conteyned in these words of S. Paules.
and Are made Common to us by faith. Therefore let us mark well what is contained in these words of S. Paul's.
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He sayeth that the holy ghost is our earnest penny. Seing it is so:
He Saith that the holy ghost is our earnest penny. Sing it is so:
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wee must needs be sure of our redemption, wherof we shall haue the possession at the last day, yea euen to the full:
we must needs be sure of our redemption, whereof we shall have the possession At the last day, yea even to the full:
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& that doth the thing of it s•lf shew sufficiently.
& that does the thing of it s•lf show sufficiently.
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For we be but sillie wormes of the earth, wee bee compassed aboute with rottennesse and corruption, wee bee beset with so many miseries as is pitie to see, the world rayleth vpon vs,
For we be but silly worms of the earth, we be compassed about with rottenness and corruption, we be beset with so many misery's as is pity to see, the world raileth upon us,
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and mocketh vs and our simplicitie, we bee fayne too indure hunger and thirst, it seemeth often tymes that God hath forsaken vs,
and mocks us and our simplicity, we be fain too endure hunger and thirst, it seems often times that God hath forsaken us,
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and after a sort cut vs of, yea, and that he vou•safeth not too pitie vs,
and After a sort Cut us of, yea, and that he vou•safeth not too pity us,
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as the most despyzed creatures of the worlde. Lo at what poynt wee bee too outward appeerance.
as the most despyzed creatures of the world. Lo At what point we be too outward appearance.
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And therefore it standeth vs on hand too haue a remedie, too warrant our selues withall in the middes of so many perplexities and hartgriefes.
And Therefore it Stands us on hand too have a remedy, too warrant our selves withal in the mids of so many perplexities and hartgriefes.
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That is the cause why S. Paule sayeth purposely, that the holy Ghost is our earnest penny.
That is the cause why S. Paul Saith purposely, that the holy Ghost is our earnest penny.
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Although then that the world haue the brydle looce to trample vs vnder his feete, as they say:
Although then that the world have the bridle lose to trample us under his feet, as they say:
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although our Lord keepe vs occupyed with many temptations:
although our Lord keep us ocupied with many temptations:
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although he humble vs in such wyse, as it may seeme that wee bee as sheepe appoynted too the slaughter,
although he humble us in such wise, as it may seem that we be as sheep appointed too the slaughter,
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so as death bee continually betweene our teeth: yit are wee not vnpurueyed of good remedie.
so as death be continually between our teeth: yet Are we not unpurveyed of good remedy.
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For why? Seyng that the holy Ghost reygneth in our hartes, wee haue whereof too boast euen in the middes of all our temptations, according as it is sayd in the viii.
For why? Sing that the holy Ghost Reigneth in our hearts, we have whereof too boast even in the mids of all our temptations, according as it is said in the viii.
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too the Romanes, that being once assured that God taketh vs for his children, wee may not only call vppon him, too the Romans, that being once assured that God Takes us for his children, we may not only call upon him,
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but also although wee bee afflicted and tormented, yit wee ceasse not too bee alwayes fully and infallibly resolued that he is our father, too leade vs too the glory of heauen:
but also although we be afflicted and tormented, yet we cease not too be always Fully and infallibly resolved that he is our father, too lead us too the glory of heaven:
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for euen that also is 〈 ◊ 〉 meane whereby our hope is tryed.
for even that also is 〈 ◊ 〉 mean whereby our hope is tried.
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and fylleth both heauen and earth, and agein, he hath no body, but is a spirituall beyng.
and filleth both heaven and earth, and again, he hath no body, but is a spiritual being.
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Furthermore wee bee warned also too walk in pacience, and that seing God hath giuen vs his holie spirit for an earnest pennye, wee must not bee so hastie and impaciente as wee haue bin woont too bee.
Furthermore we be warned also too walk in patience, and that sing God hath given us his holy Spirit for an earnest penny, we must not be so hasty and impaciente as we have been wont too be.
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For if God handle vs roughly, by and by wee fall too grudging, and are very loth too suffer any thing:
For if God handle us roughly, by and by we fallen too grudging, and Are very loath too suffer any thing:
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for wee see how tender and nyce we bee of nature.
for we see how tender and Nicaenae we be of nature.
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But wee must indure paciently, bycause God will not haue vs too come too his kingdome at one leape,
But we must endure patiently, Because God will not have us too come too his Kingdom At one leap,
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as they say, but will haue vs too passe by this world through the midds of thornes and breers,
as they say, but will have us too pass by this world through the mids of thorns and breers,
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so as wee shall haue much a doo to get through, and wee shalbee in greate distresse.
so as we shall have much a do to get through, and we shalbe in great distress.
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Seing that he will haue vs led such a way, and yit notwitstanding giueth vs so good a remedie as ought to suffyze vs, which is that he strengtheneth vs in inuincible constancie by his holie spirit:
Sing that he will have us led such a Way, and yet notwithstanding gives us so good a remedy as ought to suffyze us, which is that he strengtheneth us in invincible constancy by his holy Spirit:
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let vs stand in a redinesse too fyght till the tyme of victorie bee fully come.
let us stand in a readiness too fight till the time of victory be Fully come.
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It is trew that our fayth doth euen now alredy get the vpper hand: but wee receyue not yit the fruite• of it, nother doo wee fully inioy it.
It is true that our faith does even now already get the upper hand: but we receive not yet the fruite• of it, neither do we Fully enjoy it.
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Therfore wee must determine with our selues too sygh and grone continually, and yit therwithall too reioyce also.
Therefore we must determine with our selves too sygh and groan continually, and yet therewithal too rejoice also.
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For (why? too reioyce in our hartes, and also) too cry with S. Paule,
For (why? too rejoice in our hearts, and also) too cry with S. Paul,
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alas wretched wyght that I am, who shal deliuer me from this prison of my bodie, are things that may match verye well toogither.
alas wretched wight that I am, who shall deliver me from this prison of my body, Are things that may match very well together.
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Therfore let euery of vs moorne, yea and bee greeued at the hart, for that wee bee still so much giuen too our wicked lusts,
Therefore let every of us moorne, yea and be grieved At the heart, for that we be still so much given too our wicked Lustiest,
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and too the number of vices that are in vs. And yit notwithstanding let vs ceasse also •oo say that wee thank God,
and too the number of vices that Are in us And yet notwithstanding let us cease also •oo say that we thank God,
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and too bee contented with his giuing of such portion v•to vs as ought too suffyze vs,
and too be contented with his giving of such portion v•to us as ought too suffyze us,
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and too tary his leyzure till he accomplish and performe the thing that he hath begunne, seing wee haue his holie spirit so dwelling in vs, with a promis that wee shall, neuer bee destitute of him vntoo the end.
and too tarry his leyzure till he accomplish and perform the thing that he hath begun, sing we have his holy Spirit so Dwelling in us, with a promise that we shall, never be destitute of him unto the end.
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Thus yee see how wee bee heere incoraged too take hart of grace, and too walk in such constancie,
Thus ye see how we be Here encouraged too take heart of grace, and too walk in such constancy,
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as all the miseries of the world may not stop vs of 〈 ◊ 〉, till wee bee ••me to our races end.
as all the misery's of the world may not stop us of 〈 ◊ 〉, till we be ••me to our races end.
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And that is the cause why S. Paule speaketh purposely of redemption.
And that is the cause why S. Paul speaks purposely of redemption.
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It is trew that wee bee redeemed by our Lord Iesus Christ, and he is giuen vs for our redemption or raunsome,
It is true that we be redeemed by our Lord Iesus christ, and he is given us for our redemption or ransom,
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as is sayd in another text: yit notwithstanding wee haue not the effect and full fruition of it as yit.
as is said in Another text: yet notwithstanding we have not the Effect and full fruition of it as yet.
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Then is there a dubble redemption: Then is there a double redemption:
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one which was accomplished in the person of our Lorde Iesus Christ, and anoother which wee wayte for,
one which was accomplished in the person of our Lord Iesus christ, and Another which we wait for,
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and which shalbee shewed vppon vs at his comming ageine. According wheruntoo S. Paule sayth in the viii.
and which shalbe showed upon us At his coming again. According wheruntoo S. Paul say in the viii.
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too the Romanes, that although wee grone and bee hild downe in anguish, yit wee must not bee dismayed at it, nor think it straunge:
too the Romans, that although we groan and be held down in anguish, yet we must not be dismayed At it, nor think it strange:
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bycause all creatures (sayth he) doo beare vs companie, yea and bee as a woman that trauelleth of child.
Because all creatures (say he) do bear us company, yea and bee as a woman that travelleth of child.
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For wee see that all the world is subiect too corruption through the sin of Adam. Seing then it is so:
For we see that all the world is Subject too corruption through the since of Adam. Sing then it is so:
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let vs not quayle in our gronings, but let vs so measure our affections as too hold vs contented in that we haue our redemption purchaced in the person of our Lord Iesus Christ,
let us not quail in our groanings, but let us so measure our affections as too hold us contented in that we have our redemption purchased in the person of our Lord Iesus christ,
vvb pno12 xx vvi p-acp po12 n2-vvg, cc-acp vvb pno12 av vvi po12 n2 c-acp av vvb pno12 vvn p-acp cst pns12 vhb po12 n1 vvn p-acp dt n1 pp-f po12 n1 np1 np1,
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and thereuppon trust that he will accomplishe the same thing in vs and in our persons, which he hath brought vs in his owne.
and thereupon trust that he will accomplish the same thing in us and in our Persons, which he hath brought us in his own.
cc av vvb cst pns31 vmb vvi dt d n1 p-acp pno12 cc p-acp po12 n2, r-crq pns31 vhz vvn pno12 p-acp po31 d.
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The thing therefore that S. Paule ment too say, is that Gods spirit is our earnest penny duryng the tyme that wee wayte too be taken out of this transitorie lyfe,
The thing Therefore that S. Paul meant too say, is that God's Spirit is our earnest penny during the time that we wait too be taken out of this transitory life,
dt n1 av cst np1 np1 vvd av vvb, vbz d ng1 n1 vbz po12 j n1 p-acp dt n1 cst pns12 vvi av vbi vvn av pp-f d j n1,
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1564
and too bee set free from all miseries, specially from the bondage of sinne, which is the heauyest burthen that can bee.
and too be Set free from all misery's, specially from the bondage of sin, which is the Heaviest burden that can be.
cc av vbi vvn j p-acp d n2, av-j p-acp dt n1 pp-f n1, r-crq vbz dt js n1 cst vmb vbi.
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Untill such tyme then as wee bee deliuered from all those thinges, wee must rest vppon this, that Gods spirit dwelleth in vs.
Until such time then as we be Delivered from all those things, we must rest upon this, that God's Spirit dwells in us
c-acp d n1 av c-acp pns12 vbb vvn p-acp d d n2, pns12 vmb vvi p-acp d, cst ng1 n1 vvz p-acp pno12
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And as touching the redemption of purchace: it may well bee taken for purchaced redemption: for it is a very ryfe maner of speech:
And as touching the redemption of purchase: it may well be taken for purchased redemption: for it is a very rife manner of speech:
cc p-acp vvg dt n1 pp-f vvi: pn31 vmb av vbi vvn c-acp vvn n1: c-acp pn31 vbz dt av av-j n1 pp-f n1:
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lyke as when it is sayd, the spirit of promis, it is ment, the spirit that assureth or warranteth al the promises:
like as when it is said, the Spirit of promise, it is meant, the Spirit that assureth or warrants all the promises:
av-j c-acp c-crq pn31 vbz vvn, dt n1 pp-f n1, pn31 vbz vvn, dt n1 cst vvz cc vvz d dt n2:
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The spirit of the feare of God, bycause it is he that maketh vs obedient too his rightuousnesse.
The Spirit of the Fear of God, Because it is he that makes us obedient too his righteousness.
dt n1 pp-f dt n1 pp-f np1, c-acp pn31 vbz pns31 cst vvz pno12 j av po31 n1.
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So lykewise when he speaketh of the Redemption of purchace, it may well bee sayd that it is the redemption which was purchaced for vs, too shewe that if wee feele the effect of it in our selues,
So likewise when he speaks of the Redemption of purchase, it may well be said that it is the redemption which was purchased for us, too show that if we feel the Effect of it in our selves,
av av c-crq pns31 vvz pp-f dt n1 pp-f vvi, pn31 vmb av vbi vvn cst pn31 vbz dt n1 r-crq vbds vvn p-acp pno12, av vvb cst cs pns12 vvb dt n1 pp-f pn31 p-acp po12 n2,
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so as wee be out of all doubt of the things that Iesus Christ hath doone for vs, we must not mistrust that he hath suffered in vayne.
so as we be out of all doubt of the things that Iesus christ hath done for us, we must not mistrust that he hath suffered in vain.
av c-acp pns12 vbb av pp-f d n1 pp-f dt n2 cst np1 np1 vhz vdn p-acp pno12, pns12 vmb xx vvi cst pns31 vhz vvn p-acp j.
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For surely his suffering were too no purpose at all towardes vs, vnlesse it came vntoo vs,
For surely his suffering were too no purpose At all towards us, unless it Come unto us,
p-acp av-j po31 n1 vbdr av dx n1 p-acp d p-acp pno12, cs pn31 vvd p-acp pno12,
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so as it myght redound too our profit, and wee inioy it.
so as it might redound too our profit, and we enjoy it.
av c-acp pn31 vmd vvi av po12 n1, cc pns12 vvb pn31.
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That therefore is the thing that is purchaced in the person of our Lord Iesus Christ.
That Therefore is the thing that is purchased in the person of our Lord Iesus christ.
cst av vbz dt n1 cst vbz vvn p-acp dt n1 pp-f po12 n1 np1 np1.
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And yit in the meane season, as in respect of our selues he reyneth vs short, •oo the ende wee should not through our owne vnthankfulnesse refuze the benefite that God offereth vs, that is too wit, our reioycing in our afflictions,
And yet in the mean season, as in respect of our selves he reineth us short, •oo the end we should not through our own unthankfulness refuse the benefit that God Offereth us, that is too wit, our rejoicing in our afflictions,
cc av p-acp dt j n1, c-acp p-acp n1 pp-f po12 n2 pns31 vvz pno12 j, av dt n1 pns12 vmd xx p-acp po12 d n1 vvi dt n1 cst np1 vvz pno12, cst vbz av n1, po12 vvg p-acp po12 n2,
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bycause wee knowe that our saluation is sure, nor repyne ageinst God and blaspheme him,
Because we know that our salvation is sure, nor repine against God and Blaspheme him,
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but walke on quietly till wee bee deliuered from this prison wherein wee bee, and till wee bee fully set free by beyng gathered togither in our Lord Iesus Christ.
but walk on quietly till we be Delivered from this prison wherein we be, and till we be Fully Set free by being gathered together in our Lord Iesus christ.
cc-acp vvb a-acp av-jn c-acp pns12 vbb vvn p-acp d n1 c-crq pns12 vbb, cc c-acp pns12 vbb av-j vvn j p-acp vbg vvn av p-acp po12 n1 np1 np1.
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1577
Now let vs cast our selues downe before the maiestie of our good God, with acknowledgment of our faultes, praying him too make vs feele them more and more,
Now let us cast our selves down before the majesty of our good God, with acknowledgment of our Faults, praying him too make us feel them more and more,
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yea euen so farre as too bring vs too vtter mislyking of the wretchednesse that is in our selues,
yea even so Far as too bring us too utter misliking of the wretchedness that is in our selves,
uh av av av-j c-acp av vvb pno12 av vvi vvg pp-f dt n1 cst vbz p-acp po12 n2,
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1579
so as wee fynding that there is nothing in vs but a dungeon of all naughtinesse, may learne too resort too his righteousnesse,
so as we finding that there is nothing in us but a dungeon of all naughtiness, may Learn too resort too his righteousness,
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1580
and to seeke it at the well head, and too acknowledge that he hath shewed himselfe a mercifull father towardes vs, not doubting but that thereby he ment too assure vs also that he had adopted vs before the beginning of the worlde, too the intent wee should continue in calling vppon him with trew stedfastnesse and neuer giue ouer.
and to seek it At the well head, and too acknowledge that he hath showed himself a merciful father towards us, not doubting but that thereby he meant too assure us also that he had adopted us before the beginning of the world, too the intent we should continue in calling upon him with true steadfastness and never give over.
cc pc-acp vvi pn31 p-acp dt av n1, cc av vvb cst pns31 vhz vvn px31 dt j n1 p-acp pno12, xx vvg p-acp d av pns31 vvd av vvb pno12 av cst pns31 vhd vvn pno12 p-acp dt n-vvg pp-f dt n1, av dt n1 pns12 vmd vvi p-acp vvg p-acp pno31 p-acp j n1 cc av-x vvb a-acp.
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And so let vs all say, Almightie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
cc av vvb pno12 d vvi, j-jn np1 j n1. av
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¶ The sixth Sermon vppon the first Chapter.
¶ The sixth Sermon upon the First Chapter.
¶ dt ord n1 p-acp dt ord n1.
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15. For this cause I also hauing herd of the fayth vvhich yee haue in Iesus Christ,
15. For this cause I also having heard of the faith which ye have in Iesus christ,
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and of the loue vvhich you haue tovvardes all the Saintes, 16. Ceasse not too giue thankes for you, making mention of you in my prayers.
and of the love which you have towards all the Saints, 16. Cease not too give thanks for you, making mention of you in my Prayers.
cc pp-f dt n1 r-crq pn22 vhb p-acp d dt n2, crd vvb xx av vvi n2 p-acp pn22, vvg n1 pp-f pn22 p-acp po11 n2.
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17. That the God of our Lord Iesus Christ, the father of glory should giue you the spirit of vvisdome and reuelation, too haue knovvledge of him.
17. That the God of our Lord Iesus christ, the father of glory should give you the Spirit of Wisdom and Revelation, too have knowledge of him.
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18. That is too vvit (too haue) the eyes of your mynde inlyghtened, that you might vnderstand vvhat the hope is vvhich yee ought too haue of his calling,
18. That is too wit (too have) the eyes of your mind inlyghtened, that you might understand what the hope is which ye ought too have of his calling,
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and vvhat are the riches of the glory of his inheritance among the Saintes.
and what Are the riches of the glory of his inheritance among the Saints.
cc q-crq vbr dt n2 pp-f dt n1 pp-f po31 n1 p-acp dt n2.
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WEe haue seene already howe Saint Paule brought the Epesians not onely to the chief but also too the onely cause of their saluation,
we have seen already how Saint Paul brought the Ephesians not only to the chief but also too the only cause of their salvation,
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and shewed that they must of necessitie father all the whole vppon God, without mingling of any foolish presumption therwithall,
and showed that they must of necessity father all the Whole upon God, without mingling of any foolish presumption therewithal,
cc vvd cst pns32 vmb pp-f n1 n1 d dt j-jn p-acp np1, p-acp vvg pp-f d j n1 av,
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1590
as who should say that they themselues had furthered Gods grace which they had receyued, eyther by their free wil,
as who should say that they themselves had furthered God's grace which they had received, either by their free will,
p-acp r-crq vmd vvi cst pns32 px32 vhn vvd npg1 n1 r-crq pns32 vhd vvn, av-d p-acp po32 j n1,
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or by any good intent in them.
or by any good intent in them.
cc p-acp d j n1 p-acp pno32.
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Saint Paule therefore hath shewed in effect, that not onely the Ephesians too whom he spake,
Saint Paul Therefore hath showed in Effect, that not only the Ephesians too whom he spoke,
n1 np1 av vhz vvn p-acp n1, cst xx av-j dt njp2 av r-crq pns31 vvd,
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1593
but also they that had bin Gods Church before, ought all without exception to confesse, that all their welfare proceeded of Gods onely free goodnesse, not onely bycause they were all redeemed by meane of our Lord Iesus Christ,
but also they that had been God's Church before, ought all without exception to confess, that all their welfare proceeded of God's only free Goodness, not only Because they were all redeemed by mean of our Lord Iesus christ,
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but also bycause he had called them too the beliefe of the Gospell, according too his choozing of them before the creating of the world.
but also Because he had called them too the belief of the Gospel, according too his choosing of them before the creating of the world.
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1595
And nowe he warranteth all the sayd doctrine by the recorde which it yeeldeth vnto God, in that it doth euen then magnifie his goodnesse,
And now he warrants all the said Doctrine by the record which it yields unto God, in that it does even then magnify his Goodness,
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1596
when he is as it were separated from mannes eye, and from the sight of all witnesses.
when he is as it were separated from Man's eye, and from the sighed of all Witnesses.
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Trewly the doctrine of the Gospel oughte not too bee the lesse esteemed when it is preached and published in the open face of the whole woorld:
Truly the Doctrine of the Gospel ought not too be the less esteemed when it is preached and published in the open face of the Whole world:
np1 dt n1 pp-f dt n1 vmd xx av vbi dt av-dc vvn c-crq pn31 vbz vvn cc vvn p-acp dt j n1 pp-f dt j-jn n1:
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but yit it behoueth him that speaketh it too haue it throughly printed in his hart,
but yet it behooves him that speaks it too have it thoroughly printed in his heart,
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& to say the same thing in himselfe before God and his Angels, which he speaketh before mē:
& to say the same thing in himself before God and his Angels, which he speaks before men:
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for otherwise it were but a iangling, or rather an vnhalowing of Gods word:
for otherwise it were but a jangling, or rather an unhallowing of God's word:
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if a mā should step vp intoo the pulpet too talke lyke an Angell, and in the meane while haue no such meaning in his hart,
if a man should step up into the pulpit too talk like an Angel, and in the mean while have no such meaning in his heart,
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nor bee perswaded of the thing that he speaketh.
nor be persuaded of the thing that he speaks.
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1603
It were better that a man were drowned a hundred times, than too beare abrode the most excellent record of saluation & of Gods truthe:
It were better that a man were drowned a hundred times, than too bear abroad the most excellent record of salvation & of God's truth:
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and in the meane season not too bee perswaded in himselfe of the thing that he preacheth,
and in the mean season not too be persuaded in himself of the thing that he Preacheth,
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1605
so as God and his Angells might knowe that he hath the same thing printed in his harte.
so as God and his Angels might know that he hath the same thing printed in his heart.
av c-acp np1 cc po31 n2 vmd vvi cst pns31 vhz dt d n1 vvn p-acp po31 n1.
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1606
Therefore it is not without cause, that after S. Paule hath preached Gods free goodnesse in choozing whom he lyked,
Therefore it is not without cause, that After S. Paul hath preached God's free Goodness in choosing whom he liked,
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1607
and in calling them too the knowledge of his Gospell when he had chozen them,
and in calling them too the knowledge of his Gospel when he had chozen them,
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1608
& in confirming them with his strong hand, and by giuing thē inuincible constancie and stedfastnesse whē he had called them:
& in confirming them with his strong hand, and by giving them invincible constancy and steadfastness when he had called them:
cc p-acp vvg pno32 p-acp po31 j n1, cc p-acp vvg pno32 j n1 cc n1 c-crq pns31 vhd vvn pno32:
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nowe he addeth that God knoweth his witnessing therof too bee in good earnest and vnfeynedly.
now he adds that God Knoweth his witnessing thereof too be in good earnest and vnfeynedly.
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For he protesteth heere concerning the prayers which he maketh alone by himselfe, when no man could know his thought nor what he sayeth and vttereth with his mouth:
For he protesteth Here Concerning the Prayers which he makes alone by himself, when no man could know his Thought nor what he Saith and uttereth with his Mouth:
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that euen then he auoweth the same doctrine before God, inasmuch as he prayeth him to voutsafe too accomplishe the thing that he hath begunne.
that even then he avoweth the same Doctrine before God, inasmuch as he Prayeth him to vouchsafe too accomplish the thing that he hath begun.
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Heere therfore wee haue too marke first of all, that such as mynde too haue their labour profitable too the edifying of the Churche,
Here Therefore we have too mark First of all, that such as mind too have their labour profitable too the edifying of the Church,
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1613
and such as haue any trew zeale, must not onely giue themselues too teaching, but also therwithall pray God too woorke with them by his power and grace.
and such as have any true zeal, must not only give themselves too teaching, but also therewithal pray God too work with them by his power and grace.
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For oftentymes •t befalleth, that wee doo but beate the water, (yea though wee haue •he tongues of Angells) bycause wee pray not God to further the doc•rine that wee preach.
For oftentimes •t befalls, that we do but beat the water, (yea though we have •he tongues of Angels) Because we pray not God to further the doc•rine that we preach.
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For of our selues wee bee but vnprofitable instruments:
For of our selves we be but unprofitable Instruments:
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and when he hath giuen vs vtterance, he must also make it effectuall, according as it is sayd, that he which planteth is nothing,
and when he hath given us utterance, he must also make it effectual, according as it is said, that he which plants is nothing,
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and he that watereth is nothing, but it is God that giueth the increase. Seing it is so:
and he that Waters is nothing, but it is God that gives the increase. Sing it is so:
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1618
Let such as haue the charge of teaching Gods Church walke fearfully & carefully, & not onely indeuer to win men vnto God, 〈 ◊ 〉 also humbly acknowledge that they can doo nothing of themselues,
Let such as have the charge of teaching God's Church walk fearfully & carefully, & not only endeavour to win men unto God, 〈 ◊ 〉 also humbly acknowledge that they can do nothing of themselves,
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and that they should but cast foorth a sounde intoo the aire, which would vanishe away out of hand,
and that they should but cast forth a sound into the air, which would vanish away out of hand,
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1620
if God wrought not with them by the secrete power of his spirit.
if God wrought not with them by the secret power of his Spirit.
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That therefore is the thing that wee haue too remember vppon the woords that S. Paule speaketh heere.
That Therefore is the thing that we have too Remember upon the words that S. Paul speaks Here.
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But euerye of vs also ought too apply it generally too his owne vse.
But every of us also ought too apply it generally too his own use.
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Therfore when wee come too bee taught Gods woord, or when any of vs readeth it alone by himselfe:
Therefore when we come too be taught God's word, or when any of us readeth it alone by himself:
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let vs not imagin our witts too bee suttle ynough, and that wee bee able ynough too vnderstand whatsoeuer the scripture telleth vs:
let us not imagine our wits too be subtle enough, and that we be able enough too understand whatsoever the scripture Telleth us:
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but let vs acknoweledge our own beastlinesse, and praye God too make his doctrine too preuaile in such wyse with vs,
but let us acknowledge our own beastliness, and pray God too make his Doctrine too prevail in such wise with us,
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as it may not slip frō vs. But this thing will be perceyued the better by the processe that S. Paule holdeth on heere,
as it may not slip from us But this thing will be perceived the better by the process that S. Paul holds on Here,
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1627
if wee wey well all the woords that he vseth.
if we weigh well all the words that he uses.
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1628
He sayeth that he yeeldeth thanks vnto God without end or ceassing, for the fayth which he hearde to bee in the Church of Ephesus, And for their loue towards the Saints:
He Saith that he yields thanks unto God without end or ceasing, for the faith which he heard to be in the Church of Ephesus, And for their love towards the Saints:
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& yit notwithstanding he continueth his praying vntoo God, that he should inlighten them more and more,
& yet notwithstanding he Continueth his praying unto God, that he should inlighten them more and more,
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and bring them too the perfection which all the faythfull ought too labour too attayne vntoo, till God haue taken them out of this world.
and bring them too the perfection which all the faithful ought too labour too attain unto, till God have taken them out of this world.
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Now, in that he sayth that he ceaseth not to giue thanks vnto God, wee see by his example wherabouts the faythful ought too spende their time.
Now, in that he say that he ceases not to give thanks unto God, we see by his Exampl whereabouts the faithful ought too spend their time.
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For in very deede the cheife sacrifyze that God requireth and alloweth, is that wee shoulde honour him for all his benefits,
For in very deed the chief sacrifyze that God requires and alloweth, is that we should honour him for all his benefits,
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1634
And it is not too bee thought that that can bee doone (as yee would say) by starts or by patches:
And it is not too be Thought that that can be done (as ye would say) by starts or by Patches:
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but lyke as God on his side ceasseth not too poure out his benefits infinitely,
but like as God on his side ceaseth not too pour out his benefits infinitely,
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so also behoueth it euery of vs too inforce ourselues, too blesse and prayse him without ceassing.
so also behooves it every of us too enforce ourselves, too bless and praise him without ceasing.
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For S. Paule speakes heere vnfeynedly:
For S. Paul speaks Here vnfeynedly:
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and when he blessed God for the Ephesians, he ment as much for all other Churches.
and when he blessed God for the Ephesians, he meant as much for all other Churches.
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What an vnkindnesse then were it, if a mā should not thinke at all vpon the benefits that he hath receyued at Gods hand? Wee are all of vs bound too prayse God for our neighbours.
What an unkindness then were it, if a man should not think At all upon the benefits that he hath received At God's hand? we Are all of us bound too praise God for our neighbours.
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If wee heare it reported that God hath prospered his Churche, or shewed mercie too his people a hundred leages of,
If we hear it reported that God hath prospered his Church, or showed mercy too his people a hundred leagues of,
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1641
and too bee short, if wee heare of any thing that ought too make vs glad:
and too be short, if we hear of any thing that ought too make us glad:
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it becometh our mouthes too be open to prayse God for it.
it Becometh our mouths too be open to praise God for it.
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Now if wee bee bound too doo this for the good turnes that wee see not,
Now if we be bound to do this for the good turns that we see not,
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but which our neighbours feele, though they bee distant in far Countryes from vs:
but which our neighbours feel, though they be distant in Far Countries from us:
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what is too bee thought of vs when God filleth our mouthes (as it is sayd in the Psalme), and yit in the meane whyle wee haue no mind at all too yeelde him thanks? And wee haue too note further, that if wee bee bound too prayse God for our meate and drinke,
what is to be Thought of us when God fills our mouths (as it is said in the Psalm), and yet in the mean while we have no mind At all too yield him thanks? And we have too note further, that if we be bound too praise God for our meat and drink,
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and for all the things that belong too this flightfull life:
and for all the things that belong too this flightful life:
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he bindeth vs to hym much more without comparison, when he calleth vs too the heauenly heritage,
he binds us to him much more without comparison, when he calls us too the heavenly heritage,
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1648
and when he blisseth and inritcheth vs with spirituall gifts of grace, which serue too leade vs farre further than this worlde.
and when he blisseth and inritcheth us with spiritual Gifts of grace, which serve too lead us Far further than this world.
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1649
Seing then that God vseth such bountifulnesse towards vs:
Sing then that God uses such bountifulness towards us:
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what excuse can wee haue, if wee followe not the example that is shewed vs heere in S. Paule? which is, that all our life long wee must occupy our selues continually in praysing the name of God.
what excuse can we have, if we follow not the Exampl that is showed us Here in S. Paul? which is, that all our life long we must occupy our selves continually in praising the name of God.
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Now heerewithall he sheweth that faith and charitie are the verye giftes of God, & come not of our selues,
Now herewithal he shows that faith and charity Are the very Gifts of God, & come not of our selves,
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as men doo alwayes imagine through a diuelishe pryde.
as men do always imagine through a devilish pride.
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I told you afore, that S. Paule playd not the Hypocrite in geuing thanks too God for the fayth and charitie of the Ephesians.
I told you afore, that S. Paul played not the Hypocrite in giving thanks too God for the faith and charity of the Ephesians.
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If euery man could beleeue, and had faith of his owne inclination, or cold get it by some power of his owne:
If every man could believe, and had faith of his own inclination, or cold get it by Some power of his own:
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the prayse therof ought not too bee giuen vntoo God:
the praise thereof ought not too be given unto God:
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1656
for it were but a mockerye too acknowledge our selues beholden too him for that thing which wee haue of others than of him.
for it were but a mockery too acknowledge our selves beholden too him for that thing which we have of Others than of him.
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But heere S. Paule blisseth Gods name for inlightning the Ephesians with fayth, and for framing their harts vntoo charitie.
But Here S. Paul blisseth God's name for enlightening the Ephesians with faith, and for framing their hearts unto charity.
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1658
Therefore it is too bee concluded, that all the whole commeth of God. The heathen men bringing in their owne freewill, th••ght themselues beholden too God for nothing,
Therefore it is to be concluded, that all the Whole comes of God. The heathen men bringing in their own freewill, th••ght themselves beholden too God for nothing,
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1659
but for their good fortune, as they termed it: for they surmyzed that they had all things by theyr owne power and pollicie.
but for their good fortune, as they termed it: for they surmyzed that they had all things by their own power and policy.
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1660
The Papi•ts also will well graunt that Gods grace must bee fayne too help vs in par•e:
The Papi•ts also will well grant that God's grace must be fain too help us in par•e:
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1661
•ub yet 〈 ◊ 〉 all that they wyll haue man too bee still exalted, and too attayn too ••yth by his owne motion.
•ub yet 〈 ◊ 〉 all that they will have man too be still exalted, and too attain too ••yth by his own motion.
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•eere S Paule shetteeh out all these di••lish opinions, and sheweth (as wee haue seene heertofore) that whensoeuer there is any Churche in the world,
•eere S Paul shetteeh out all these di••lish opinions, and shows (as we have seen heretofore) that whensoever there is any Church in the world,
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or any people too •al vppon 〈 ◊ 〉, which are setled and grounded vppon the beliefe of the Go•pell:
or any people too •al upon 〈 ◊ 〉, which Are settled and grounded upon the belief of the Go•pell:
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1664
God deserueth to ha•e the whole glorie therof.
God deserves to ha•e the Whole glory thereof.
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And why? For his hand must needs ha•e wrought in that cace, bycause men woold neuer inclyne too any goodnesse,
And why? For his hand must needs ha•e wrought in that case, Because men would never incline too any Goodness,
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1666
if they were not guyded and gouer•ed to it, yea and euen drawen too it perforce by the holie Ghost.
if they were not guided and gouer•ed to it, yea and even drawn too it perforce by the holy Ghost.
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1667
For there is so grea•e 〈 ◊ 〉 usnesse in vs, that wee not only bee weake and feble,
For there is so grea•e 〈 ◊ 〉 usnesse in us, that we not only be weak and feeble,
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1668
as the papists imagin, but also vtterly contrarie too God, vntill such time as he haue clenzed vs. And this is the thing which he meaneth in saying by his prophet Ezechiel, that the hartes which were stony before, shall bee turned intoo fleshly hartes,
as the Papists imagine, but also utterly contrary too God, until such time as he have clenzed us And this is the thing which he means in saying by his Prophet Ezechiel, that the hearts which were stony before, shall be turned into fleshly hearts,
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1669
namely that he will sof•en them, and bow them to his obeysance.
namely that he will sof•en them, and bow them to his obeisance.
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Furthermore vnder theis twoo woordes of Fayth and Loue, S. Paule hath comprehended the whole perfection of Christians.
Furthermore under these twoo words of Faith and Love, S. Paul hath comprehended the Whole perfection of Christians.
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For the marke wherat the first table of the Lawe ameth, is that wee should worship one only God,
For the mark whereat the First table of the Law ameth, is that we should worship one only God,
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and hang vppon him for all thinges, acknowledging our selues too bee so indetted vnto him,
and hang upon him for all things, acknowledging our selves too be so indebted unto him,
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as wee ought to flee to him alone for all refuge, and indeuer too spend our whole lyfe in his s•ruis.
as we ought to flee to him alone for all refuge, and endeavour too spend our Whole life in his s•ruis.
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That is the summe of the first table of the Lawe.
That is the sum of the First table of the Law.
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The contentes of the second are nothing else, but that wee should liue toogither i• equi•ie and vpryghtnesse,
The contents of the second Are nothing Else, but that we should live together i• equi•ie and vpryghtnesse,
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and deale in such wyze with our neyghbours, as wee should streyue our selues too helpe all men without hurting of any man.
and deal in such wyze with our neighbours, as we should streyue our selves too help all men without hurting of any man.
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And wee bee sure that God hath set foorth so good and perfet a rule of good 〈 ◊ 〉 in his lawe, that nothing can bee added vntoo it.
And we be sure that God hath Set forth so good and perfect a Rule of good 〈 ◊ 〉 in his law, that nothing can be added unto it.
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Seing it is so not without cause dooth S. Paule in this place set downe fayth in Iesus Christ,
Sing it is so not without cause doth S. Paul in this place Set down faith in Iesus christ,
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and charitie (towards our ney••or as the summe of whole christen comes 〈 ◊ 〉, shewing wherunto wee ought too frame our selues, and which is our rule.
and charity (towards our ney••or as the sum of Whole christian comes 〈 ◊ 〉, showing whereunto we ought too frame our selves, and which is our Rule.
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But herewith all wee haue also to marke, that vnder this worde Fayth, he comprehēdeth the whole seruis of God.
But herewith all we have also to mark, that under this word Faith, he comprehendeth the Whole seruis of God.
p-acp av av-d pns12 vhb av pc-acp vvi, cst p-acp d n1 n1, pns31 vvz dt j-jn fw-la pp-f np1.
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1681
For it is imposible that wee should not be wholy rauished in loue to our heauēly father, being once acquainted with his goodnesse,
For it is impossible that we should not be wholly ravished in love to our heavenly father, being once acquainted with his Goodness,
p-acp pn31 vbz j cst pns12 vmd xx vbi av-jn vvn p-acp n1 p-acp po12 j n1, vbg a-acp vvn p-acp po31 n1,
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1682
as hee hath shewed it vs in the person of his only sonne.
as he hath showed it us in the person of his only son.
c-acp pns31 vhz vvn pn31 pno12 p-acp dt n1 pp-f po31 j n1.
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1683
Behold, God draweth vs out of the dungeon of confuzion and death, and openeth vs the gate of the heauēly kingdome,
Behold, God draws us out of the dungeon of confuzion and death, and Openeth us the gate of the heavenly Kingdom,
vvb, np1 vvz pno12 av pp-f dt n1 pp-f n1 cc n1, cc vvz pno12 dt n1 pp-f dt j n1,
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1684
and telleth vs that he will take vs for his children.
and Telleth us that he will take us for his children.
cc vvz pno12 cst pns31 vmb vvi pno12 p-acp po31 n2.
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1685
Now can we heare and beleue this, but that wee shalbe wholly geuen ouer vnto him, forsaking the world,
Now can we hear and believe this, but that we shall wholly given over unto him, forsaking the world,
av vmb pns12 vvi cc vvi d, cc-acp cst pns12 vmb av-jn vvn a-acp p-acp pno31, vvg dt n1,
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1686
and hating the euill that is in our selues, bycause it separateth vs from him.
and hating the evil that is in our selves, Because it separateth us from him.
cc vvg dt j-jn cst vbz p-acp po12 n2, c-acp pn31 vvz pno12 p-acp pno31.
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1687
Yee see then how the woorde fayth importeth a full yeelding ouer of our selues wholly vnto God.
Ye see then how the word faith imports a full yielding over of our selves wholly unto God.
pn22 vvb av c-crq dt n1 n1 vvz dt j vvg a-acp pp-f po12 n2 av-jn p-acp np1.
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1688
Ageine, faith is not an ydle thing:
Again, faith is not an idle thing:
av, n1 vbz xx dt j n1:
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1689
it importeth that wee should resort vnto God, and that whensoeuer wee bee steyned with any blot, wee should pray him to redresse it:
it imports that we should resort unto God, and that whensoever we be stained with any blot, we should pray him to redress it:
pn31 vvz cst pns12 vmd vvi p-acp np1, cc cst c-crq pns12 vbb vvn p-acp d n1, pns12 vmd vvi pno31 pc-acp vvi pn31:
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1690
for there is not any necessitie in the world, which is not as a dash with a spurre, which God giueth vs to make vs comme vnto him.
for there is not any necessity in the world, which is not as a dash with a spur, which God gives us to make us comme unto him.
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1691
Fayth therfore importeth prayer & supplication.
Faith Therefore imports prayer & supplication.
np1 av vvz n1 cc n1.
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1692
It importeth moreouer that it cannot be but we must halow the name of God by resting our selues vppon him,
It imports moreover that it cannot be but we must hallow the name of God by resting our selves upon him,
pn31 vvz av cst pn31 vmbx vbi cc-acp pns12 vmb vvi dt n1 pp-f np1 p-acp vvg po12 n2 p-acp pno31,
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1693
and by yeelding him the whole glorie that belongeth too him, when wee knowe that hee giueth vs all thinges of his owne free goodnesse, looking for •othing at our handes but only the sacrifyze of thanksgiuing.
and by yielding him the Whole glory that belongeth too him, when we know that he gives us all things of his own free Goodness, looking for •othing At our hands but only the sacrifyze of thanksgiving.
cc p-acp vvg pno31 dt j-jn n1 cst vvz av pno31, c-crq pns12 vvb cst pns31 vvz pno12 d n2 pp-f po31 d j n1, vvg p-acp vvg p-acp po12 n2 p-acp j dt n1 pp-f n1.
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1694
Thus yee see howe fayth importeth all that is contayned in the first table of the Lawe.
Thus ye see how faith imports all that is contained in the First table of the Law.
av pn22 vvb c-crq n1 vvz d cst vbz vvn p-acp dt ord n1 pp-f dt n1.
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1695
Trew it is that the part is put for the whole:
True it is that the part is put for the Whole:
j pn31 vbz d dt n1 vbz vvn p-acp dt j-jn:
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1696
howbeit it is too bee considered that the thinges which wee haue spoken of, cannot bee put asunder.
howbeit it is to be considered that the things which we have spoken of, cannot be put asunder.
cs pn31 vbz pc-acp vbi vvn cst dt n2 r-crq pns12 vhb vvn pp-f, vmbx vbi vvn av.
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1697
Now then it standeth vs on hand too liue vprightly & indifferently with our neyghbors,
Now then it Stands us on hand too live uprightly & indifferently with our neighbors,
av cs pn31 vvz pno12 p-acp n1 av vvi av-j cc av-j p-acp po12 n2,
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1698
as it is said in the sixtenth Psalme, that we bee beholden to God for al things,
as it is said in the Sixteenth Psalm, that we be beholden to God for all things,
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1699
and that wee cannot yeeld hym any recompence agein, and that when wee haue streyned our selues too the vttermost, too bestow aught vpon •ym, all that wee can doo, is nother here nor there too hym.
and that we cannot yield him any recompense again, and that when we have strained our selves too the uttermost, too bestow aught upon •ym, all that we can do, is neither Here nor there too him.
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1700
What requireth he then? That wee should bee giuen too dooing of good to his poore faithfull ones, according as S. Paule also nameth the Saintes expresly in this Text. Trewe it is that wee ought too vse charitie towards all men without exception:
What requires he then? That we should be given too doing of good to his poor faithful ones, according as S. Paul also names the Saints expressly in this Text. True it is that we ought too use charity towards all men without exception:
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1701
for wee cannot bee the children of God, who maketh his Sunne to shine both vpon good and bad,
for we cannot be the children of God, who makes his Sun to shine both upon good and bad,
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1702
except wee loue our enemies, and streyne our selues too succour & helpe them. That therfore is the marke that we must ame at.
except we love our enemies, and streyne our selves too succour & help them. That Therefore is the mark that we must ame At.
c-acp pns12 vvb po12 n2, cc vvi po12 n2 av vvi cc vvi pno32. cst av vbz dt n1 cst pns12 vmb zz p-acp.
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1703
Yit notwithstanding this hindereth vs not to loue all Gods children with a brotherly loue, bycause they be knit vnto vs with a streyter bōd.
Yet notwithstanding this hindereth us not to love all God's children with a brotherly love, Because they be knit unto us with a streyter bound.
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1704
That is the cause why it is said aswel in my forealleged text of the sixtenth Psalme,
That is the cause why it is said aswell in my forealleged text of the Sixteenth Psalm,
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1705
as in this present one of S. Paule, that wee muste haue loue towardes all the faithfull.
as in this present one of S. Paul, that we must have love towards all the faithful.
c-acp p-acp d j pi pp-f n1 np1, cst pns12 vmb vhi n1 p-acp d dt j.
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1706
Yea and S. Paules hym selfe in an other place doth well discusse the doubt that may bee cast in this behalfe.
Yea and S. Paul's him self in an other place does well discuss the doubt that may be cast in this behalf.
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1707
For he wylleth vs too haue charitie too all men in generall, and chiefly too such as are of the houshold of faith.
For he willeth us too have charity too all men in general, and chiefly too such as Are of the household of faith.
p-acp pns31 vvz pno12 av vhb n1 av d n2 p-acp n1, cc av-jn av d c-acp vbr pp-f dt n1 pp-f n1.
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1708
God then wyll haue vs too becomme lyke hym 〈 ◊ 〉, and to folowe his example in doing good too al men,
God then will have us too become like him 〈 ◊ 〉, and to follow his Exampl in doing good too all men,
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1709
yea euen too 〈 ◊ 〉 as are not woorthy of it, in so much that wee shoulde too the vtter•ost of our power, procure the welfare of those which seeke nothing els but to picke out our eyes.
yea even too 〈 ◊ 〉 as Are not worthy of it, in so much that we should too the vtter•ost of our power, procure the welfare of those which seek nothing Else but to pick out our eyes.
uh av av 〈 sy 〉 c-acp vbr xx j pp-f pn31, p-acp av av-d cst pns12 vmd av dt n1 pp-f po12 n1, vvi dt n1 pp-f d r-crq vvb pix av cc-acp pc-acp vvi av po12 n2.
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1710
Moreouer, for as much as he hath set his ••arke vppon all the faithfull, and commended them vntoo vs, he wyll 〈 ◊ 〉 vs too beare a certaine special brotherly loue towardes them.
Moreover, for as much as he hath Set his ••arke upon all the faithful, and commended them unto us, he will 〈 ◊ 〉 us too bear a certain special brotherly love towards them.
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1711
For •ods gyftes are too bee esteemed wheresoeuer they bee seene, accor•ing too the fifteenth Psalme, where it is said, that wee must loue such as feare God,
For •ods Gifts Are to be esteemed wheresoever they be seen, accor•ing too the fifteenth Psalm, where it is said, that we must love such as Fear God,
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84
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1712
and abhorre such as are wicked.
and abhor such as Are wicked.
cc vvb d c-acp vbr j.
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1713
Then if wee see the tokens that God hath put intoo his faithfull, whereby he commeth neere them:
Then if we see the tokens that God hath put into his faithful, whereby he comes near them:
av cs pns12 vvb dt n2 cst np1 vhz vvn p-acp po31 j, c-crq pns31 vvz av-j pno32:
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1714
is it not meete that wee also on our side shoulde be stirred vp too loue them? Too bee short, wee see that S. Paule hath comprized heere the whole rule of good and holy conuersation:
is it not meet that we also on our side should be stirred up too love them? Too be short, we see that S. Paul hath comprised Here the Whole Rule of good and holy Conversation:
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1715
that is tooo wyt, that first of all we must giue ouer our selues wholy to our God, to stick stedfastly vntoo him:
that is tooo wit, that First of all we must give over our selves wholly to our God, to stick steadfastly unto him:
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1758
Too bee short, let vs mark that wee •oo nothing else but wander, till wee haue our fayth settled in Iesus Christ.
Too be short, let us mark that we •oo nothing Else but wander, till we have our faith settled in Iesus christ.
av vbb j, vvb pno12 vvi cst pns12 vdi pix av cc-acp vvb, c-acp pns12 vhb po12 n1 vvn p-acp np1 np1.
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1716
And secondly lyue euenly and vprightly with our neighbours, absteynyng from all euyll doyng, and indeuoring too doo good too all men, accordyng too our power and abilitie.
And secondly live evenly and uprightly with our neighbours, abstaining from all evil doing, and endeavouring to do good too all men, according too our power and ability.
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1717
And howe may that come too passe? Euen by knowing our heauenly father, and by acknowledging the inf•nite good turnes which he hath done vs,
And how may that come too pass? Eve by knowing our heavenly father, and by acknowledging the inf•nite good turns which he hath done us,
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1718
and wherof he voutsafeth too make vs partakers dayly, so as all our whole lyfe depend vpon hym,
and whereof he vouchsafeth too make us partakers daily, so as all our Whole life depend upon him,
cc c-crq pns31 vvz av vvb pno12 n2 av-j, av c-acp d po12 j-jn n1 vvb p-acp pno31,
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1719
& he onely be the party at whose hand we looke for euerlasting saluation, by callyng vppon hym,
& he only be the party At whose hand we look for everlasting salvation, by calling upon him,
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1720
and by yeelding hym thankes all our life long. Let that serue for the first poynt.
and by yielding him thanks all our life long. Let that serve for the First point.
cc p-acp vvg pno31 n2 d po12 n1 av-j. vvb d vvi p-acp dt ord n1.
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1721
Ageyne, as touching the second, it is not possible for vs too loue our •eighbors,
Again, as touching the second, it is not possible for us too love our •eighbors,
av, c-acp vvg dt ord, pn31 vbz xx j p-acp pno12 av vvi po12 n2,
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1722
but wee must also lyue soberly without shewing any euyll ••ample, and looke in such wize too our behauiour,
but we must also live soberly without showing any evil ••ample, and look in such wise too our behaviour,
cc-acp pns12 vmb av vvi av-j p-acp vvg d n-jn n1, cc vvi p-acp d n1 av po12 n1,
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1723
as no man maye haue cause too complayne of vs. For what charitie is there in a whore•onger that goes about to dishonest another mans wyfe? or in a theefe that seekes too steale another mans goodes? Ageyn, seeing that our lyfe ought too be guided with all honestie:
as no man may have cause too complain of us For what charity is there in a whore•onger that Goes about to dishonest Another men wife? or in a thief that seeks too steal Another men goods? Again, seeing that our life ought too be guided with all honesty:
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1724
when soeuer any man bruste•h out intoo drunkennesse, blasphemie, or such other things, it cannot bee,
when soever any man bruste•h out into Drunkenness, blasphemy, or such other things, it cannot be,
c-crq av d n1 vhz av p-acp n1, n1, cc d j-jn n2, pn31 vmbx vbb,
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1725
but that in so doing there must be some trubbling of poore folk••, some robbing them of their goodes,
but that in so doing there must be Some trubbling of poor folk••, Some robbing them of their goods,
cc-acp cst p-acp av vdg pc-acp vmb vbi d j-vvg pp-f j n1, d vvg pno32 pp-f po32 n2-j,
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1726
or some starting out intoo all maner of extorsions and excesses.
or Some starting out into all manner of extortions and Excesses.
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1727
So then, if wee haue charitie, and lo•e towardes our neighbor, wee shall lyue a sounde and vpright lyfe with them,
So then, if we have charity, and lo•e towards our neighbour, we shall live a sound and upright life with them,
av av, cs pns12 vhb n1, cc vvi p-acp po12 n1, pns12 vmb vvi dt n1 cc av-j n1 p-acp pno32,
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1728
and wee shall rule it in suche wize, that wee shall not buzie o•r selues about vayne fancies, as the Papistes doo:
and we shall Rule it in such wise, that we shall not busy o•r selves about vain fancies, as the Papists do:
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1729
for they take 〈 ◊ 〉 paynes in their Ceremonies, and they call it Gods seruis too bab••e much,
for they take 〈 ◊ 〉 pains in their Ceremonies, and they call it God's seruis too bab••e much,
c-acp pns32 vvb 〈 sy 〉 n2 p-acp po32 n2, cc pns32 vvb pn31 n2 fw-la av vbn av-d,
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1730
and too gad heere and there on pilgrimage, and to doo this 〈 ◊ 〉 that:
and too gad Here and there on pilgrimage, and to do this 〈 ◊ 〉 that:
cc av n1 av cc a-acp p-acp n1, cc pc-acp vdi d 〈 sy 〉 cst:
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1731
and in the meane while they doo but plonder away in their ow•e imaginations: and that is onely for want of knowing wherunto God calleth them.
and in the mean while they do but plonder away in their ow•e Imaginations: and that is only for want of knowing whereunto God calls them.
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85
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1732
Too the ende therefore that wee take not labour 〈 ◊ 〉 vayne, let vs marke what God alloweth,
Too the end Therefore that we take not labour 〈 ◊ 〉 vain, let us mark what God alloweth,
av dt n1 av cst pns12 vvb xx n1 〈 sy 〉 j, vvb pno12 vvi r-crq np1 vvz,
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1733
and let vs holde vs too that.
and let us hold us too that.
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1734
For wee cannot misse, if wee abide continually in the way, as he sheweth it vs by his worde, specially sith he sheweth vs in so small room•, what is requisite too the leading of such a lyfe as becommeth vs. For were the volumes long,
For we cannot miss, if we abide continually in the Way, as he shows it us by his word, specially sith he shows us in so small room•, what is requisite too the leading of such a life as becomes us For were the volumes long,
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1735
and without end, wee would excuze our selues that wee were no great Clerkes, and that wee could not beare away so many things.
and without end, we would excuze our selves that we were no great Clerks, and that we could not bear away so many things.
cc p-acp n1, pns12 vmd vvi po12 n2 cst pns12 vbdr dx j n2, cc cst pns12 vmd xx vvi av av d n2.
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1736
But now seing that our lord vttreth his whole demaūds in twoo or three words? we must needs grāt, that if we beare not away so short and eazie a lesson, we be to• pee•ish and froward,
But now sing that our lord vttreth his Whole demands in twoo or three words? we must needs grant, that if we bear not away so short and eazie a Lesson, we be to• pee•ish and froward,
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1737
and stop our eares 〈 ◊ 〉 wilfully, least wee might heare what he sayth vntoo vs.
and stop our ears 〈 ◊ 〉 wilfully, lest we might hear what he say unto us
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85
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1738
Finally it is too bee noted vppon this woord Fayth, that S. Paule dooth not without cause say, the fayth in Iesus Christ:
Finally it is to be noted upon this word Faith, that S. Paul doth not without cause say, the faith in Iesus christ:
av-j pn31 vbz pc-acp vbi vvn p-acp d n1 n1, cst np1 np1 vdz xx p-acp n1 vvi, dt n1 p-acp np1 np1:
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86
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1739
for that is the thing which we must looke at. The fathers of old tyme had alwayes the image of God before their eyes:
for that is the thing which we must look At. The Father's of old time had always the image of God before their eyes:
p-acp d vbz dt n1 r-crq pns12 vmb vvi p-acp. dt n2 pp-f j n1 vhd av dt n1 pp-f np1 p-acp po32 n2:
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86
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1740
for they myght not make sacrifize but before his merciseate:
for they might not make sacrifice but before his merciseate:
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86
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1741
they myght not hope that God herd them, or was mercifull too them by any other meane.
they might not hope that God heard them, or was merciful too them by any other mean.
pns32 vmd xx vvi cst np1 vvd pno32, cc vbds j av pno32 p-acp d j-jn j.
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86
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1742
They then had the visible image of the Arke of couenant: but wee haue now Iesus Christ the image of God, which was inuisible of himself:
They then had the visible image of the Ark of Covenant: but we have now Iesus christ the image of God, which was invisible of himself:
pns32 av vhd dt j n1 pp-f dt n1 pp-f n1: p-acp pns12 vhb av np1 np1 dt n1 pp-f np1, r-crq vbds j pp-f px31:
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86
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1743
for not without cause dooth S. Paule say, that God is incomprehensible till he manifest himselfe in the person of his sonne.
for not without cause doth S. Paul say, that God is incomprehensible till he manifest himself in the person of his son.
c-acp xx p-acp n1 vdz n1 np1 vvi, cst np1 vbz j c-acp pns31 vvi px31 p-acp dt n1 pp-f po31 n1.
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86
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1744
Therfore sith wee haue Iesus Christ who is the expresse image of God, it behoueth vs to looke thither.
Therefore sith we have Iesus christ who is the express image of God, it behooves us to look thither.
av c-acp pns12 vhb np1 np1 r-crq vbz dt j n1 pp-f np1, pn31 vvz pno12 pc-acp vvi av.
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86
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1745
And heere yee see also why it is sayd, that he is the expresse image of the power of God his father.
And Here ye see also why it is said, that he is the express image of the power of God his father.
cc av pn22 vvb av c-crq pn31 vbz vvn, cst pns31 vbz dt j n1 pp-f dt n1 pp-f np1 po31 n1.
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86
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1746
For although the persones bee distinct:
For although the Persons be distinct:
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86
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1747
yit dooth he represent vntoo vs the thinges that are belonging and requisite too ou• saluation, yet doth he represent unto us the things that Are belonging and requisite too ou• salvation,
av vdz pns31 vvi p-acp pno12 dt n2 cst vbr vvg cc j av n1 n1,
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86
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1748
so that in knowing the sonne, wee knowe the father also, as sayeth S. Iohn:
so that in knowing the son, we know the father also, as Saith S. John:
av cst p-acp vvg dt n1, pns12 vvb dt n1 av, c-acp vvz n1 np1:
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86
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1749
and he that hathe not the sonne, renounceth the father, what protestation soeuer he make of going too him.
and he that hath not the son, Renounceth the father, what protestation soever he make of going too him.
cc pns31 cst vhz xx dt n1, vvz dt n1, r-crq n1 av pns31 vvb pp-f vvg av pno31.
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86
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1750
So then, wheras it is sayd heere, that wee must beleeue in Iesus Christ: let vs bethinke vs of the warning which he giueth to his disciples.
So then, whereas it is said Here, that we must believe in Iesus christ: let us bethink us of the warning which he gives to his Disciples.
av av, cs pn31 vbz vvn av, cst pns12 vmb vvi p-acp np1 np1: vvb pno12 vvi pno12 pp-f dt n1 r-crq pns31 vvz p-acp po31 n2.
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86
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1751
Beleeue yee in God (sayeth he?) beleeue ye also in me.
Believe ye in God (Saith he?) believe you also in me.
vvb pn22 p-acp np1 (vvz pns31?) vvb pn22 av p-acp pno11.
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86
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1752
There hee sheweth that the auncient fathers which liued vnder the Lawe, had but a dark teaching,
There he shows that the ancient Father's which lived under the Law, had but a dark teaching,
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86
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1753
vntill the tyme that he was manifested too the world.
until the time that he was manifested too the world.
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86
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1754
Trew it is that they woorshippid the liuing God, yea and that they had none accesse vntoo him but by meanes of the media•or.
True it is that they worshipped the living God, yea and that they had none access unto him but by means of the media•or.
j pn31 vbz d pns32 vvd dt j-vvg np1, uh cc cst pns32 vhd pix n1 p-acp pno31 p-acp p-acp n2 pp-f dt n1.
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86
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1755
Howbeit, that was but vnder shadowes and figures, nother had •hey any such lyght as wee haue nowadayes vnder the Gospell.
Howbeit, that was but under shadows and figures, neither had •hey any such Light as we have nowadays under the Gospel.
a-acp, cst vbds cc-acp p-acp n2 cc n2, av-dx vhd n1 d d vvi c-acp pns12 vhb av p-acp dt n1.
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86
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1756
And 〈 ◊ 〉 that cause also told I you that he is called the image of God, who is of his owne nature inuisible,
And 〈 ◊ 〉 that cause also told I you that he is called the image of God, who is of his own nature invisible,
cc 〈 sy 〉 cst n1 av vvd pns11 pn22 cst pns31 vbz vvn dt n1 pp-f np1, r-crq vbz pp-f po31 d n1 j,
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86
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1757
so as wee could not knowe him, vnlesse he ••tered himself by such meanes.
so as we could not know him, unless he ••tered himself by such means.
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86
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1759
And this wil bee the better perceyued by the errors wherwith •he world hath bin imbrewed vnto this day.
And this will be the better perceived by the errors wherewith •he world hath been imbrued unto this day.
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86
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1760
For the Papists will pro•est well ynough that they beleeue in God: as much doo the Turkes & the Iewes also.
For the Papists will pro•est well enough that they believe in God: as much do the Turks & the Iewes also.
p-acp dt njp2 vmb vvi av av-d cst pns32 vvb p-acp np1: c-acp d vdi dt n2 cc dt np2 av.
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86
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1761
Trew it is that the Papistes and Iewes seeme too come neerest the truthe:
True it is that the Papists and Iewes seem too come nearest the truth:
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86
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1762
for the Iewes protest that they worship the liuing God, euen the same God that gaue them his Lawe by Moyses.
for the Iewes protest that they worship the living God, even the same God that gave them his Law by Moses.
c-acp dt np2 vvb cst pns32 vvb dt j-vvg np1, av-j dt d np1 cst vvd pno32 po31 n1 p-acp np1.
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86
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1763
But what for that? In the meane whyle they reiect Christ, who is the end and substance of the Lawe.
But what for that? In the mean while they reject christ, who is the end and substance of the Law.
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86
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1764
As for the Papistes, although they •••fesse Christianitie, & auowe Iesus Christ to be their sauiour:
As for the Papists, although they •••fesse Christianity, & avow Iesus christ to be their Saviour:
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86
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1765
yit is 〈 ◊ 〉 •pparant that they make warre ageynst him, for as much as they 〈 ◊ 〉 set vp seruing of God after their owne lyking,
yet is 〈 ◊ 〉 •pparant that they make war against him, for as much as they 〈 ◊ 〉 Set up serving of God After their own liking,
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86
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1766
so as there is nothing but disorder in all their doings.
so as there is nothing but disorder in all their doings.
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1767
As touching the Turkes, they can wel ynough say, Almyghtie God the maker of heauen and earth:
As touching the Turkes, they can well enough say, Almighty God the maker of heaven and earth:
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1768
but shall wee thinke that God will renounce himselfe, or vnsaye that which he hath sayd, which is, that no man can come vntoo him but by his welbeloued sonne, whome he hath ordeyned too bee the mediator ••tweene him and men? Ageyn wee see how the papistes will well y••ugh say, that they beleue in God:
but shall we think that God will renounce himself, or unsay that which he hath said, which is, that no man can come unto him but by his well-beloved son, whom he hath ordained too be the Mediator ••tweene him and men? Again we see how the Papists will well y••ugh say, that they believe in God:
cc-acp vmb pns12 vvi cst np1 vmb vvi px31, cc vvb d r-crq pns31 vhz vvn, r-crq vbz, cst dx n1 vmb vvi p-acp pno31 p-acp p-acp po31 j n1, ro-crq pns31 vhz vvn av vbb dt n1 vvi pno31 cc n2? av pns12 vvb c-crq dt njp2 vmb av av-d vvi, cst pns32 vvb p-acp np1:
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1769
but yit therwithall they wil needs 〈 ◊ 〉 patrons and aduocates too bring them too his presenc•.
but yet therewithal they will needs 〈 ◊ 〉 Patrons and advocates too bring them too his presenc•.
cc-acp av av pns32 vmb av 〈 sy 〉 n2 cc n2 av vvi pno32 av po31 n1.
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86
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1770
Agein, 〈 ◊ 〉 not ynough for them that they bee bought with the blud of ou• 〈 ◊ 〉 Iesus Christ:
Again, 〈 ◊ 〉 not enough for them that they be bought with the blood of ou• 〈 ◊ 〉 Iesus christ:
av, 〈 sy 〉 xx av-d p-acp pno32 cst pns32 vbb vvn p-acp dt n1 pp-f n1 〈 sy 〉 np1 np1:
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86
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1771
they must also put too their owne merits, and ••••some themselues by their owne satisfactions: and when wee haue offended God, we must haue such meanes and such.
they must also put too their own merits, and ••••some themselves by their own satisfactions: and when we have offended God, we must have such means and such.
pns32 vmb av vvi av po32 d n2, cc n1 px32 p-acp po32 d n2: cc c-crq pns12 vhb vvn np1, pns12 vmb vhi d n2 cc d.
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86
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1772
Then if a man list too examin the papistes beleefe, surely he shall fynd that they •eleeue their owne dreames,
Then if a man list too examine the Papists belief, surely he shall find that they •eleeue their own dreams,
av cs dt n1 vvb av vvi dt njp2 n1, av-j pns31 vmb vvi cst pns32 vvb po32 d n2,
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86
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1773
and that all that euer they doo, is 〈 ◊ 〉 confuzed maze.
and that all that ever they do, is 〈 ◊ 〉 confused maze.
cc cst d cst av pns32 vdi, vbz 〈 sy 〉 j-vvn n1.
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86
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1774
For with Iesus Christ they mingle whatsoeuer commeth in their owne head, wheras wee know that he ought to continue whole a•one by himse•fe.
For with Iesus christ they mingle whatsoever comes in their own head, whereas we know that he ought to continue Whole a•one by himse•fe.
p-acp p-acp np1 np1 pns32 vvb r-crq vvz p-acp po32 d n1, cs pns12 vvb cst pns31 vmd pc-acp vvi j-jn n1 p-acp n1.
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86
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1775
Wee see then how S. Paule leadeth vs to the trew t•yal of our fayth:
we see then how S. Paul leads us to the true t•yal of our faith:
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86
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1776
which is by resting vpon Iesus Christ, so that wee feele our selues vtterly voyd of all goodnesse,
which is by resting upon Iesus christ, so that we feel our selves utterly void of all Goodness,
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86
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1777
and that wee m••t draw from out of his fulnesse, too be filled with all good thinges,
and that we m••t draw from out of his fullness, too be filled with all good things,
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1778
or else •o wil bee vnto vs. For if wee had all the Angels in hea•en on our syde (if it were possible:) yit is it certeyn that all should go too w•ecke,
or Else •o will be unto us For if we had all the Angels in hea•en on our side (if it were possible:) yet is it certain that all should go too w•ecke,
cc av av vmb vbi p-acp pno12 c-acp cs pns12 vhd d dt n2 p-acp n2 p-acp po12 n1 (cs pn31 vbdr j:) av vbz pn31 j cst d vmd vvi av n1,
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86
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1779
if wee haue not the sayd head, as S. Paule sayeth in the first and second chapters of the Epistle too the Colossians.
if we have not the said head, as S. Paul Saith in the First and second Chapters of the Epistle too the colossians.
cs pns12 vhb xx dt j-vvn n1, c-acp n1 np1 vvz p-acp dt ord cc ord n2 pp-f dt n1 av dt njp2.
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1780
And so yee see what wee haue too gather vppon that sentence. And so ye see what we have too gather upon that sentence.
cc av pn22 vvb r-crq pns12 vhb av vvi p-acp d n1.
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1781
Now after S. Paule hath sayd, that he thanketh God for the things that he sawe alredie in the Church of Ephesus:
Now After S. Paul hath said, that he thanketh God for the things that he saw already in the Church of Ephesus:
av p-acp n1 np1 vhz vvn, cst pns31 vvz np1 p-acp dt n2 cst pns31 vvd av p-acp dt n1 pp-f np1:
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1782
he addeth that 〈 ◊ 〉 pra•eth too him also. This is too shewe vs that when wee see God bestowe his excellent giftes vppon his children, wee had neede too beseche him still to cont•newe and go forewarde with the same, and that for twoo causes.
he adds that 〈 ◊ 〉 pra•eth too him also. This is too show us that when we see God bestow his excellent Gifts upon his children, we had need too beseech him still to cont•newe and go forward with the same, and that for twoo Causes.
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1783
For he that standeth, may happen to fall, and againe, God had neede too increace his grace more and more.
For he that Stands, may happen to fallen, and again, God had need too increase his grace more and more.
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1784
For euen they that are the perfectest shall haue cause too bee ashamed, if they looke well intoo their owne wantes.
For even they that Are the perfectest shall have cause too be ashamed, if they look well into their own Wants.
p-acp av pns32 cst vbr dt js vmb vhi n1 av vbi j, cs pns32 vvb av p-acp po32 d n2.
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1785
Yee see then that the thing wheretoo S. Paule bringeth vs, is that when wee prayse God for the gyftes which he hath bestowed vppon his chozen children ▪ wee ought too match prayer also with our thanksgiuing.
Ye see then that the thing whereto S. Paul brings us, is that when we praise God for the Gifts which he hath bestowed upon his chozen children ▪ we ought too match prayer also with our thanksgiving.
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1786
And why? For it is in hi• onely too bring too passe the thing that he hath begunne:
And why? For it is in hi• only too bring too pass the thing that he hath begun:
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1787
and it beh•ueth vs too lay alwayes this ground, Lord thou wilt not leaue the woorke of thine owne handes halfe vndone.
and it beh•ueth us too lay always this ground, Lord thou wilt not leave the work of thine own hands half undone.
cc pn31 vvz pno12 av vvi av d n1, n1 pns21 vm2 xx vvi dt n1 pp-f po21 d n2 av-jn vvn.
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1788
And the same thing whi•h wee ought too doo for others, is also requisite for our selues. And the same thing whi•h we ought too do for Others, is also requisite for our selves.
cc dt d n1 av pns12 vmd av vdi p-acp n2-jn, vbz av j p-acp po12 n2.
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87
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1789
Too bee short, wee bee heere warned too magnifie God in such wyse for his goodnesse and gyftes which wee haue felt already,
Too be short, we be Here warned too magnify God in such wise for his Goodness and Gifts which we have felt already,
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1790
as wee must perceiue that there is still much default in vs, and that it standeth vs on hand that he should giue vs perseuerance too the ende:
as we must perceive that there is still much default in us, and that it Stands us on hand that he should give us perseverance too the end:
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1791
and moreouer that he should correct our vyces, and augment his grace in vs, till wee bee come too full perfection, which thing will neuer bee till wee bee rid of this mortall body.
and moreover that he should correct our vices, and augment his grace in us, till we be come too full perfection, which thing will never be till we be rid of this Mortal body.
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1792
Yit notwithstanding wee see howe Satan dooth now adayes possesse such as surmyze a hellishe perfection,
Yet notwithstanding we see how Satan doth now adays possess such as surmyze a hellish perfection,
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1793
and make but the three first petitions too their father, saying, that it is ynough too pray God that his name bee hallowed, that his kingdome come,
and make but the three First petitions too their father, saying, that it is enough too pray God that his name be hallowed, that his Kingdom come,
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1794
and that his will bee done:
and that his will be done:
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1795
and so they cut of all the rest of the prayer which our Lord Iesus hath left vs. And for this matter I haue the signing of their owne handes which theyr disciples know, wherby those diuells shewe that they must needes bee vtterly without wit, seing they bee caryed away so farre,
and so they Cut of all the rest of the prayer which our Lord Iesus hath left us And for this matter I have the signing of their own hands which their Disciples know, whereby those Devils show that they must needs be utterly without wit, sing they be carried away so Far,
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1796
as too refuze too yeelde God this glory, that euen now wee bee yit still ouer loden with the burthen of our infirmities, hild downe with store of corruptions,
as too refuse too yield God this glory, that even now we be yet still over laden with the burden of our infirmities, held down with store of corruptions,
c-acp av vvi av vvi np1 d n1, cst av av pns12 vbb av av a-acp vvn p-acp dt n1 pp-f po12 n2, vvd a-acp p-acp n1 pp-f n2,
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87
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1797
and hemmed in with abundance of vyces, and that God must bee fayne too clenze vs of them more and more,
and hemmed in with abundance of vices, and that God must be fain too clenze us of them more and more,
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87
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1798
yea euen from day too day, vntill he haue brought vs too the perfection wheruntoo he calleth vs. And it standeth vs so much the more on hand too marke this doctrine well:
yea even from day too day, until he have brought us too the perfection wheruntoo he calls us And it Stands us so much the more on hand too mark this Doctrine well:
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87
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1799
bycause the Papistes are not so farre ouershot in the errours of their supersti•ions and Idolatries,
Because the Papists Are not so Far overshot in the errors of their supersti•ions and Idolatries,
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87
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1800
as these varlets are, which doo now adayes sowe abrode their poysons in their priuie meetings and lurking holes.
as these varlets Are, which do now adays sow abroad their poisons in their privy meetings and lurking holes.
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1801
But howsoeuer they fare, let vs marke well what is shewed vs heere by the holy Ghost,
But howsoever they fare, let us mark well what is showed us Here by the holy Ghost,
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87
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1802
when S. Paule sayeth that he prayeth God.
when S. Paul Saith that he Prayeth God.
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1803
And why? I haue tolde you already, that the Ephesians had profited, and that the giftes of God and of his holy spirit were augmented in them: He hath shewed that.
And why? I have told you already, that the Ephesians had profited, and that the Gifts of God and of his holy Spirit were augmented in them: He hath showed that.
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87
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1804
Now too knit vp the matter, he sayeth further, that he prayeth God too giue them that which they haue not,
Now too knit up the matter, he Saith further, that he Prayeth God too give them that which they have not,
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1805
& which they want as yit. Sith it is so:
& which they want as yet. Sith it is so:
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87
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1806
let vs marke that the more wee haue profited, the more cause haue wee too humble our selues,
let us mark that the more we have profited, the more cause have we too humble our selves,
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87
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1807
and with all myldnesse too beseeche God too finishe the thing that he hath begunne, 〈 ◊ 〉 too increace his giftes in vs, till wee neede no more too go any f•rther, which shalbee at the meeting, whereof wee shall speake more in the fourth Chapter.
and with all mildness too beseech God too finish the thing that he hath begun, 〈 ◊ 〉 too increase his Gifts in us, till we need no more too go any f•rther, which shalbe At the meeting, whereof we shall speak more in the fourth Chapter.
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1808
But yit must wee mark well the woords that S. Paule vseth.
But yet must we mark well the words that S. Paul uses.
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88
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1809
For he sayeth, the God of our Lord Iesus Christ, the father of glorie, or the glorious father, (for the speeche father of glorie, is put in the Hebrew tongue,
For he Saith, the God of our Lord Iesus christ, the father of glory, or the glorious father, (for the speech father of glory, is put in the Hebrew tongue,
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1810
for glorious father) giue you the spirituall reuelation too haue knowledge of him.
for glorious father) give you the spiritual Revelation too have knowledge of him.
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88
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1811
Now when as S. Paule sendeth vs heere too Iesus Christ, saying, that the God whom he calleth vppon, is the same which is the God of our Lord Iesus Christ, yea and his father too:
Now when as S. Paul sends us Here too Iesus christ, saying, that the God whom he calls upon, is the same which is the God of our Lord Iesus christ, yea and his father too:
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1812
it is too shew the trust that he had too be heard, and that the Ephe•••ns should take hart too follow the same fashion and rule of praying, ••d that when they haue any occasion to resort vntoo God, they should h•ld the same way that he did,
it is too show the trust that he had too be herd, and that the Ephe•••ns should take heart too follow the same fashion and Rule of praying, ••d that when they have any occasion to resort unto God, they should h•ld the same Way that he did,
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1813
and keepe by the streit lyne of comming 〈 ◊ 〉 our Lord Iesus Christ. But now if a man demaund how God is aboue our Lord Iesus Christ:
and keep by the strait line of coming 〈 ◊ 〉 our Lord Iesus christ. But now if a man demand how God is above our Lord Iesus christ:
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1814
the question is easye too bee resolued, if wee haue an eye too the person of the mediator, which is abased in our stead and degree, too bee the meane betweene God and vs. Trew it is that Iesus Christ is all one with his father,
the question is easy too be resolved, if we have an eye too the person of the Mediator, which is abased in our stead and degree, too be the mean between God and us True it is that Iesus christ is all one with his father,
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1815
and when wee speake of the liuing God, it behoueth vs too acknowledge that the whole fulnesse of the Godhead dwelleth in him.
and when we speak of the living God, it behooves us too acknowledge that the Whole fullness of the Godhead dwells in him.
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1816
Therefore wee must not separate our Lord Iesus Christ, as though he were a new God,
Therefore we must not separate our Lord Iesus christ, as though he were a new God,
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1817
and some othe• than the same that was shewed too the fathers from the beginning (as some diuels say now adayes, which haue stirred vp that stining villanie and abhommination:) but it is the selfsame only one God which hath shewed himselfe too vs in the person of the father,
and Some othe• than the same that was showed too the Father's from the beginning (as Some Devils say now adays, which have stirred up that stining villainy and abhommination:) but it is the selfsame only one God which hath showed himself too us in the person of the father,
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1818
so wee seeke him in Iesus Christ.
so we seek him in Iesus christ.
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1819
For in Iesus Christ wee haue too consider the office of the mediator, in that he so abased himfelse.
For in Iesus christ we have too Consider the office of the Mediator, in that he so abased himfelse.
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1820
Not that he forw•nt any whit of his maiestie, nor that he was any whit abridged or diminished of his eternall glory, there was no such thing at all.
Not that he forw•nt any whit of his majesty, nor that he was any whit abridged or diminished of his Eternal glory, there was no such thing At all.
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1821
But as in respect of vs he was abaced, yea and vtterly emptyed.
But as in respect of us he was abased, yea and utterly emptied.
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1822
And wee must not bee ashamed too say, that Iesus Christ was abaced, seing it is sayd that he was emptyed:
And we must not be ashamed too say, that Iesus christ was abased, sing it is said that he was emptied:
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1823
for that is the very woord that S. Paule vseth too the Philippians.
for that is the very word that S. Paul uses too the Philippians.
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1824
Therfore when wee speake of Iesus Christ as he is ioyned too vs, too the end too bring vs too his father: Therefore when we speak of Iesus christ as he is joined too us, too the end too bring us too his father:
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1825
so is he vnder God his father, namely in respect that he hath taken our nature vppon him, and is become our fellow.
so is he under God his father, namely in respect that he hath taken our nature upon him, and is become our fellow.
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1826
And that also is the cause why he sayd to his disciples (as S. Iohn reporteth in his twentith chapter) Go yee too my brethren and tel them, I go too my God and your God, too my father and your father.
And that also is the cause why he said to his Disciples (as S. John Reporteth in his Twentieth chapter) Go ye too my brothers and tell them, I go too my God and your God, too my father and your father.
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1827
Lo how Iesus Christ ioyneth himself in such wyse with his faythfull ones, that he sayth he will haue one selfsame God with them.
Lo how Iesus christ Joineth himself in such wise with his faithful ones, that he say he will have one selfsame God with them.
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1828
Yea verily but in what sort? For is he not God himself? Yis:
Yea verily but in what sort? For is he not God himself? Yis:
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88
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1829
howbeeit forasmuch as he is clothed with our flesh, and inasmuch as he voutsaued too bee made fleshe, too the ende that wee myght bee members of his bodie:
howbeit forasmuch as he is clothed with our Flesh, and inasmuch as he voutsaued too be made Flesh, too the end that we might be members of his body:
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1830
that is the cause why he hath one God with vs. And that is the cause also why the Apostle applyeth this text of Esayes too his person:
that is the cause why he hath one God with us And that is the cause also why the Apostle Applieth this text of Isaiah too his person:
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1831
Lo heere am I with the seruants which thou hast giuen mee: Lo Here am I with the Servants which thou hast given me:
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1832
so as Iesus Christ commeth there as a captein that presenteth himself before his king and prynce, saying,
so as Iesus christ comes there as a captain that presents himself before his King and Prince, saying,
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1833
Lo here I am with the companie of children which thou hast giuen mee.
Lo Here I am with the company of children which thou hast given me.
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1834
Howsoeuer the cace stand, wee see that Iesus Christ draweth vs too God his father, too the end wee should repayre too him with ful trust,
Howsoever the case stand, we see that Iesus christ draws us too God his father, too the end we should repair too him with full trust,
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1835
and he receyue vs. For otherwyse who is he that durst bee so bold as too hight himself that his request should be heard? What grace could wee obteyne, if the gate were not opened vs by Iesus Christ,
and he receive us For otherwise who is he that durst be so bold as too hight himself that his request should be herd? What grace could we obtain, if the gate were not opened us by Iesus christ,
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1836
and that he performed not the thing that he hath spoken, namely that he is the way:
and that he performed not the thing that he hath spoken, namely that he is the Way:
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1837
Howbeeit too the intent wee myght the better knowe what neede wee haue too bee guyded by our Lord Iesus Christ:
Howbeit too the intent we might the better know what need we have too be guided by our Lord Iesus christ:
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1838
S. Paule setteth heere before vs the infinite glory of God. How dare wee then bee so bold as too offer our selues intoo Gods sight,
S. Paul sets Here before us the infinite glory of God. How Dare we then be so bold as too offer our selves into God's sighed,
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1839
but for that we haue an aduocate which maketh vs a way in thither? For if the sunne doo dazle mennes eyes,
but for that we have an advocate which makes us a Way in thither? For if the sun do dazzle men's eyes,
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1840
and the heate of it sindge vs though wee bee very farre of from it:
and the heat of it sing us though we be very Far of from it:
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1841
what will become of vs when wee will preace vntoo God? For what else is the sunne than a little power which he hath breathed intoo it? And must wee not needes bee as it were swallowed vp,
what will become of us when we will press unto God? For what Else is the sun than a little power which he hath breathed into it? And must we not needs be as it were swallowed up,
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1842
when wee preace to the incomprehensible maiestie that is in God? Yit notwithstanding if wee haue Iesus Christ, wee haue too vnderstand that God is not onely the father of glory,
when we press to the incomprehensible majesty that is in God? Yet notwithstanding if we have Iesus christ, we have too understand that God is not only the father of glory,
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1843
but also the father of mercy, and that he looketh with pitie vppon such as are most miserable,
but also the father of mercy, and that he looks with pity upon such as Are most miserable,
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1844
and are had in reproche and disdeyne of the world. Lo whereuppon wee ought too rest in praying vntoo God.
and Are had in reproach and disdain of the world. Lo whereupon we ought too rest in praying unto God.
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1845
S. Paule prayeth God heere expresly too giue the Ephesians the spirit of wisedome and reuelation.
S. Paul Prayeth God Here expressly too give the Ephesians the Spirit of Wisdom and Revelation.
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1846
It is certeine that God had alredy reueled too them the truth of his Gospell, as it is seene.
It is certain that God had already revealed too them the truth of his Gospel, as it is seen.
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1847
And verily wee could not haue one sparke of fayth, or of lyght, except God had wrought in vs alredy, according as it is sayd to Peter in the sixteenth chapter of S. Mathew, Flesh and blud hath not opened these thinges vntoo thee,
And verily we could not have one spark of faith, or of Light, except God had wrought in us already, according as it is said to Peter in the sixteenth chapter of S. Matthew, Flesh and blood hath not opened these things unto thee,
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1848
but my heauenly father which is in heauen.
but my heavenly father which is in heaven.
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1849
And yit for all this, Peter sheweth afterward, that he knewe not any whit of Christes spiritual kingdome.
And yet for all this, Peter shows afterwards, that he knew not any whit of Christ's spiritual Kingdom.
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1850
Then although he were but as a silly nouice sat his A. B. C. yit is it witnessed of hym, that the smal taste of the Gospel which he had, was a gift from heauen.
Then although he were but as a silly novice sat his A. B. C. yet is it witnessed of him, that the small taste of the Gospel which he had, was a gift from heaven.
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1851
Hereby wee see how God must be faine too increase his giftes more and more in vs:
Hereby we see how God must be feign too increase his Gifts more and more in us:
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1852
and in that respect is our life termed a way, bicause wee must alwayes go on forewardes, tyl our race bee ended.
and in that respect is our life termed a Way, Because we must always go on forewards, till our raze be ended.
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1853
And who soeuer imagineth any perfection in this worlde, is possessed of Satan, and vtterly renounceth God grace.
And who soever imagineth any perfection in this world, is possessed of Satan, and utterly Renounceth God grace.
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1854
Yit notwithstanding let vs not surmize that God changeth his purpose, (for he is not variable) or suffereth his grace too bee chopt out in gobbets and cantles, at mens pleasures:
Yet notwithstanding let us not surmise that God changes his purpose, (for he is not variable) or suffers his grace too be chopped out in gobbets and cantles, At men's pleasures:
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1855
but he hath appoynted this order, that wee shoulde growe from day too day, and yit therwithal learn• to acknowledge soberly our wantes,
but he hath appointed this order, that we should grow from day too day, and yet therewithal learn• to acknowledge soberly our Wants,
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1856
and too grone for them, and to mislike of them, & to hold our selues alwayes in awe.
and too groan for them, and to mislike of them, & to hold our selves always in awe.
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1857
Ye• see then that these two thinges agree very wel:
Ye• see then that these two things agree very well:
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1858
namely that the Ephesians had alredy receyued the spirite of Reuelation, and yit that they needed to haue it giuen them of God.
namely that the Ephesians had already received the Spirit of Revelation, and yet that they needed to have it given them of God.
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1859
For although there be but one spirit, yit are the gyftes diuers, and they be distributed to euery of vs in measure,
For although there be but one Spirit, yet Are the Gifts diverse, and they be distributed to every of us in measure,
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1860
and as it pleaseth hym to giue them. There is none but Iesus Christe whiche hath receyued them fully.
and as it Pleases him to give them. There is none but Iesus Christ which hath received them Fully.
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1861
He onely is the fountaine that can neuer be drayned dry, it is he vpon whom Gods spirit re•teth:
He only is the fountain that can never be drained dry, it is he upon whom God's Spirit re•teth:
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1862
to the end that we should al of vs bee made partakers of it.
to the end that we should all of us be made partakers of it.
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1863
And for our owne parts let vs acknowledge, that the wizest of vs haue neede too bee alwayes scol•ers,
And for our own parts let us acknowledge, that the wizest of us have need too be always scol•ers,
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1864
and too learne styll euen to our dying day.
and too Learn still even to our dying day.
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1865
Howbeit, by the way let vs marke that this woorde Reuelation condemneth vs of al blyndesse.
Howbeit, by the Way let us mark that this word Revelation Condemneth us of all blyndesse.
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1866
For wee haue our eyes open too discerne betweene white and blacke:
For we have our eyes open too discern between white and black:
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1867
wee see the Sunne and the Moone, wee see these worldly things, and are able to iudge of them:
we see the Sun and the Moon, we see these worldly things, and Are able to judge of them:
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1868
wee neede no newe Reuelation for that geere, for wee haue it of nature.
we need no new Revelation for that gear, for we have it of nature.
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1869
True it is that our eyes are instrumentes of Gods power and goodnesse, wherby he maketh vs to inioye the light:
True it is that our eyes Are Instruments of God's power and Goodness, whereby he makes us to enjoy the Light:
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1870
but that is a common thing.
but that is a Common thing.
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1871
But heere S. Paule sheweth vs, that wee bee blynd, and that we conceyue not any whyt of Gods spirituall grace,
But Here S. Paul shows us, that we be blind, and that we conceive not any whyt of God's spiritual grace,
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1872
except he open our eyes, and take away the kercheefe or veyle that is before them,
except he open our eyes, and take away the kercheefe or veil that is before them,
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1873
yea and giue vs a newe sight, which wee haue not.
yea and give us a new sighed, which we have not.
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1874
For wee haue our eyes woorse thā stopped, vntyl he inlighten them by his holy spirit.
For we have our eyes Worse than stopped, until he inlighten them by his holy Spirit.
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1875
Thus ye see what wee haue too beare in mynde. And that is the thing which he proceedeth styl withal.
Thus you see what we have too bear in mind. And that is the thing which he Proceedeth still withal.
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1876
Namely (saith he) too haue the eyes of your vnderstanding inlightened. Namely (Says he) too have the eyes of your understanding enlightened.
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1877
But a man might reply, If wee haue the spirit of Reuelation alredy, why haue wee neede of it? Uerily as who should say, you sawe nothing at all.
But a man might reply, If we have the Spirit of Revelation already, why have we need of it? Verily as who should say, you saw nothing At all.
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1879
And this may be said generally of al men, according as it is saide, that in this worlde wee see thinges but d••ly,
And this may be said generally of all men, according as it is said, that in this world we see things but d••ly,
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1880
and as it were through a glasse, tyll wee bee able to behold God in his heauenly glory, at which tyme we shalbe fashioned lyke vntoo hym.
and as it were through a glass, till we be able to behold God in his heavenly glory, At which time we shall fashioned like unto him.
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1881
Agey•e, too the intent that men shoulde not alledge (and say) M•st God then reuele thinges in suche wise vntoo vs,
Agey•e, too the intent that men should not allege (and say) M•st God then reveal things in such wise unto us,
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1882
as if wee were in such taking that wee could see nothing at all? And shall a man bee as a bru•e beast without discretion or iudgement? To answeare heereunto, it is true that wee haue some wyt,
as if we were in such taking that we could see nothing At all? And shall a man be as a bru•e beast without discretion or judgement? To answer hereunto, it is true that we have Some wit,
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1883
but yit are wee blynd for all that, bycause wee be corrupted by sin. God therfore must bee fayne too giue vs new eyes, as I sayd afore.
but yet Are we blind for all that, Because we be corrupted by since. God Therefore must be fain too give us new eyes, as I said afore.
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1884
And he addeth the woord wisdome, the better too beate downe the fond ouerweening that men conceyue in themselues,
And he adds the word Wisdom, the better too beat down the found overweening that men conceive in themselves,
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1885
when they will needes flye without wings too come vntoo God. For there is not that man which woulde not bee wyse.
when they will needs fly without wings too come unto God. For there is not that man which would not be wise.
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1886
If wee desyred trew wisedome by seeking it at Gods hand: it were a good and well ruled desyre.
If we desired true Wisdom by seeking it At God's hand: it were a good and well ruled desire.
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1887
But there are twoo faults in vs: for wee will needes bee wyze after our owne conceyt.
But there Are twoo Faults in us: for we will needs be wyze After our own conceit.
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1888
Am I not wyze ynough too gouerne my selfe, wyll a foole say? And in the meane whyle wee despyze Gods word,
Am I not wyze enough too govern my self, will a fool say? And in the mean while we despyze God's word,
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1889
and euery of vs will needes haue the •rydle layd looce in our necke, and haue leaue giuen him too doo what he thinketh good.
and every of us will needs have the •rydle laid lose in our neck, and have leave given him to do what he Thinketh good.
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1890
But that is too great an ouerweening.
But that is too great an overweening.
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1891
The other vyce is, that in reading the holy scripture, wee still imagin too come too the knowledge of the things that are conteyned there, by our owne discretion.
The other vice is, that in reading the holy scripture, we still imagine too come too the knowledge of the things that Are contained there, by our own discretion.
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1892
But heere both twayne of them are excluded by S. Paule.
But Here both twayne of them Are excluded by S. Paul.
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1893
For when as he desyreth God too giue his faythfull ones the spirit of wisdome, he sheweth that they haue no discretion, no more than brute beastes,
For when as he desireth God too give his faithful ones the Spirit of Wisdom, he shows that they have no discretion, no more than brutus beasts,
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1894
except it bee by the guyding of our Lord Iesus Christ, of purpose too come too the kingdome of heauen.
except it be by the guiding of our Lord Iesus christ, of purpose too come too the Kingdom of heaven.
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1895
For euen in ciuill matters and worldly affayres, God giueth it not too any, but too such as he thinketh good.
For even in civil matters and worldly affairs, God gives it not too any, but too such as he Thinketh good.
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1896
Now if he keepe his speciall goodnesse alwayes too himselfe, too giue discretion too whom he listeth, too guyde himselfe withall in these bace things of the world:
Now if he keep his special Goodness always too himself, too give discretion too whom he lists, too guide himself withal in these base things of the world:
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1897
then dooth he make the vnbeleeuers too bee well syghted:
then doth he make the unbelievers too be well sighted:
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1898
and therefore when the cace concerneth the heauenly lyfe, there is no preparation in vs. And so S. Paule presuppozeth the thing which I haue sayd already,
and Therefore when the case concerns the heavenly life, there is no preparation in us And so S. Paul presuppozeth the thing which I have said already,
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1899
namely, that wee must bee taught at Gods hand, too know him by the doctrine of truth through the record of the Gospell,
namely, that we must be taught At God's hand, too know him by the Doctrine of truth through the record of the Gospel,
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1900
for without that, wee shoulde bee lyke these fantasticall fellowes, which roue vnder the pretence of hauing the reuelation of Gods holy spirit:
for without that, we should be like these fantastical Fellows, which rove under the pretence of having the Revelation of God's holy Spirit:
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1901
howbeeit, that is not after the maner that S. Paule taketh the word Reuelation, when he prayeth God too giue it too his children.
howbeit, that is not After the manner that S. Paul Takes the word Revelation, when he Prayeth God too give it too his children.
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1902
As for example, when Iesus Christ speaketh of his spirit, he doth not separate it from the doctrine that he had preached.
As for Exampl, when Iesus christ speaks of his Spirit, he does not separate it from the Doctrine that he had preached.
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1903
When the spirit commeth (sayeth he) he shall tell you all truth. And how is that? Had not the Apostles receyued it alredy? Yis:
When the Spirit comes (Saith he) he shall tell you all truth. And how is that? Had not the Apostles received it already? Yis:
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1904
but he addeth, he shall shewe you the things that you heare now of my mouth.
but he adds, he shall show you the things that you hear now of my Mouth.
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1905
Too bee short, it is the peculiar office of the holy Ghost to teach vs in such wise,
Too be short, it is the peculiar office of the holy Ghost to teach us in such wise,
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1906
as the word which we heare, may therwithall haue his course & place, and as we may profit in the same.
as the word which we hear, may therewithal have his course & place, and as we may profit in the same.
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1907
And theruppon S. Paule sheweth also wherin lyeth all our light and knowledge: namely in knowing God in the person of his onely sonne.
And thereupon S. Paul shows also wherein lies all our Light and knowledge: namely in knowing God in the person of his only son.
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1908
That (say •is the thing wherwith we must content our selues.
That (say •is the thing wherewith we must content our selves.
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1909
For if wee haue •i•klishe wits too bee inquisitiue of the things that passe our capacit•e:
For if we have •i•klishe wits too be inquisitive of the things that pass our capacit•e:
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1910
Let vs consider a little how weake and rawe our vnderstanding is. And if our wits be so grosse & heauie:
Let us Consider a little how weak and raw our understanding is. And if our wits be so gross & heavy:
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1911
how shall wee doo when wee would s•ye aboue heauen and earth? Are wee able too comprehend all that in so small a roome? Yit neuerthelesse we see how men take vnmeasurable leaue to bee inquisitiue of this and that,
how shall we do when we would s•ye above heaven and earth? are we able too comprehend all that in so small a room? Yet nevertheless we see how men take unmeasurable leave to be inquisitive of this and that,
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1912
& to put foorth questions in way of pleading and disputing ageinst God.
& to put forth questions in Way of pleading and disputing against God.
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1913
For this cause S. Paule sheweth vs here, that if wee mynde too bee wize, it behoueth vs too bee sober:
For this cause S. Paul shows us Here, that if we mind too be wise, it behooves us too be Sobrium:
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1914
that is too wit, we must vnderstand what manner a thing God and our Lord Iesus Christ is,
that is too wit, we must understand what manner a thing God and our Lord Iesus christ is,
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1915
as he himselfe will shew anone after, that when wee be once come to that poynt, wee haue so much as ought wel too suffize vs,
as he himself will show anon After, that when we be once come to that point, we have so much as ought well too suffice us,
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1916
and if wee presume too go any further, it is but a wilfull ouerthrowing of our selues.
and if we presume too go any further, it is but a wilful overthrowing of our selves.
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1917
S. Paule then wil shew that more at length hereafter:
S. Paul then will show that more At length hereafter:
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(11) sermon (DIV2)
91
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1918
but it ought to suffize vs, that as wel in this text, as in all the whole holy scripture, we ought too learne which is the God whom wee ought too serue, what is his will,
but it ought to suffice us, that as well in this text, as in all the Whole holy scripture, we ought too Learn which is the God whom we ought too serve, what is his will,
cc-acp pn31 vmd pc-acp vvi pno12, cst c-acp av p-acp d n1, c-acp p-acp d dt j-jn j n1, pns12 vmd av vvi r-crq vbz dt n1 ro-crq pns12 vmd av vvi, q-crq vbz po31 n1,
(11) sermon (DIV2)
91
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1919
how we may haue our trust in him, what entrāce we may haue to pray too him,
how we may have our trust in him, what Entrance we may have to pray too him,
c-crq pns12 vmb vhi po12 n1 p-acp pno31, r-crq n1 pns12 vmb vhi pc-acp vvi av pno31,
(11) sermon (DIV2)
91
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1920
and too flie too him for succour at all times. That is the thing wherunto we must imploy our selues.
and too fly too him for succour At all times. That is the thing whereunto we must employ our selves.
cc av vvi av pno31 p-acp n1 p-acp d n2. cst vbz dt n1 c-crq pns12 vmb vvi po12 n2.
(11) sermon (DIV2)
91
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1921
But that cānot be doone, vnlesse al that euer we haue neede of, and is auaylable to our welfare, be too bee had in Iesus Christ, in whom God hath manifested himself.
But that cannot be done, unless all that ever we have need of, and is available to our welfare, be too be had in Iesus christ, in whom God hath manifested himself.
p-acp d vmbx vbb vdn, cs d cst av pns12 vhb n1 pp-f, cc vbz j p-acp po12 n1, vbb av vbi vhn p-acp np1 np1, p-acp ro-crq np1 vhz vvn px31.
(11) sermon (DIV2)
91
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1922
For in it selfe the maiestie of God is too high a thing, and wee should bee vndone a hundred times before wee could come nere him,
For in it self the majesty of God is too high a thing, and we should be undone a hundred times before we could come never him,
p-acp p-acp pn31 n1 dt n1 pp-f np1 vbz av j dt n1, cc pns12 vmd vbi vvn dt crd n2 c-acp pns12 vmd vvi av-j pno31,
(11) sermon (DIV2)
91
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1923
if it were not that he is come downe vnto vs. But if wee once haue Iesus Christ ▪ there wee haue a lyuely image of him, wherein wee may behold whatsoeuer is requisite for our saluation.
if it were not that he is come down unto us But if we once have Iesus christ ▪ there we have a lively image of him, wherein we may behold whatsoever is requisite for our salvation.
cs pn31 vbdr xx cst pns31 vbz vvn a-acp p-acp pno12 p-acp cs pns12 a-acp vhb np1 np1 ▪ pc-acp pns12 vhb dt j n1 pp-f pno31, c-crq pns12 vmb vvi r-crq vbz j p-acp po12 n1.
(11) sermon (DIV2)
91
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1924
For there we vnderstand that God is our father, and that wee bee clenzed from all our sinnes too be transformed intoo the glorye of God.
For there we understand that God is our father, and that we be clenzed from all our Sins too be transformed into the glory of God.
p-acp a-acp pns12 vvb cst np1 vbz po12 n1, cc cst pns12 vbb vvn p-acp d po12 n2 av vbi vvn p-acp dt n1 pp-f np1.
(11) sermon (DIV2)
91
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1925
There wee see how God accepteth vs for rightuous, and that wee bee reconciled too God ageine.
There we see how God Accepteth us for righteous, and that we be reconciled too God again.
a-acp pns12 vvb c-crq np1 vvz pno12 p-acp j, cc cst pns12 vbb vvn av np1 av.
(11) sermon (DIV2)
91
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1926
There wee perceyue how he hath raunsomed vs, and that wee shall neuer bee left destitute of the grace of his holy spirit, till he haue brought vs too the ioying of our inheritaunce.
There we perceive how he hath ransomed us, and that we shall never be left destitute of the grace of his holy Spirit, till he have brought us too the joying of our inheritance.
a-acp pns12 vvb c-crq pns31 vhz vvn pno12, cc cst pns12 vmb av-x vbi vvn j pp-f dt n1 pp-f po31 j n1, c-acp pns31 vhb vvn pno12 av dt vvg pp-f po12 n1.
(11) sermon (DIV2)
91
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1927
Thus doo wee knowe all these things in our Lord Iesus Christ.
Thus do we know all these things in our Lord Iesus christ.
av vdb pns12 vvb d d n2 p-acp po12 n1 np1 np1.
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91
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1928
And that is the cause also why S. Paul sayeth in another place, that he desired not too knowe any other thing than Iesus Christ, And that is the cause also why S. Paul Saith in Another place, that he desired not too know any other thing than Iesus christ,
cc d vbz dt n1 av q-crq n1 np1 vvz p-acp j-jn n1, cst pns31 vvd xx av vvi d j-jn n1 cs np1 np1,
(11) sermon (DIV2)
91
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1929
and that it is he onley of whom he intended too boast.
and that it is he only of whom he intended too boast.
cc cst pn31 vbz pns31 j pp-f ro-crq pns31 vvd av vvi.
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91
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1930
According whereuntoo wee haue seene heretofore, how he forsooke all things to abyde vnder the Crosse of our Lord Iesus Christ,
According whereunto we have seen heretofore, how he forsook all things to abide under the Cross of our Lord Iesus christ,
vvg c-crq pns12 vhb vvn av, c-crq pns31 vvd d n2 pc-acp vvi p-acp dt n1 pp-f po12 n1 np1 np1,
(11) sermon (DIV2)
91
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1931
and that althoughe the same hath too the worldward nothing but shame and reproch:
and that although the same hath too the worldward nothing but shame and reproach:
cc cst cs dt d vhz av dt n1 pix cc-acp n1 cc n1:
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91
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1932
yit he protesteth that he had giuen ouer al that he had esteemed afore, and that he estemed them but as hinderaunce and losse,
yet he protesteth that he had given over all that he had esteemed afore, and that he esteemed them but as hindrance and loss,
av pns31 vvz cst pns31 vhd vvn p-acp d cst pns31 vhd vvn a-acp, cc cst pns31 vvd pno32 p-acp p-acp n1 cc n1,
(11) sermon (DIV2)
91
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1933
yea and as filth and dung, too the intent too cleaue too our Lord Iesus Christ,
yea and as filth and dung, too the intent too cleave too our Lord Iesus christ,
uh cc p-acp n1 cc n1, av dt n1 av vvb av po12 n1 np1 np1,
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91
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1934
and too shewe that such as are possessed with the fond opinion of their owne deseruings, do separate themselues from our Lord Iesus Christ,
and too show that such as Are possessed with the found opinion of their own deservings, do separate themselves from our Lord Iesus christ,
cc av vvi cst d c-acp vbr vvn p-acp dt j n1 pp-f po32 d n2-vvg, vdb vvi px32 p-acp po12 n1 np1 np1,
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91
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1935
and that if wee will bee knit vntoo him, wee must giue ouer all that we imagine our selues too haue of our owne,
and that if we will be knit unto him, we must give over all that we imagine our selves too have of our own,
cc cst cs pns12 vmb vbi vvn p-acp pno31, pns12 vmb vvi p-acp d cst pns12 vvb po12 n2 av vhi pp-f po12 d,
(11) sermon (DIV2)
91
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1936
and offer our selues vnto him •oyde of all goodnesse, too bee filled at his hand:
and offer our selves unto him •oyde of all Goodness, too be filled At his hand:
cc vvb po12 n2 p-acp pno31 vvn pp-f d n1, av vbi vvn p-acp po31 n1:
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91
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1937
And here ye se• also why S. Paule sayth, that he had leuer come too the hauen of saluation poore and starke naked,
And Here you se• also why S. Paul say, that he had lever come too the Haven of salvation poor and stark naked,
cc av pn22 n1 av q-crq n1 np1 vvz, cst pns31 vhd vvn vvb av dt n1 pp-f n1 j cc av-j j,
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91
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1938
then too liue in the mids of the Sea, and too bee there swallowed vp. For although he were taken for an holy man, and as halfe an Angell:
then too live in the mids of the Sea, and too be there swallowed up. For although he were taken for an holy man, and as half an Angel:
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91
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1982
nor eyes too see, euen vntoo this day. Wee knowe that miracles were wrought in the sight of the people:
nor eyes too see, even unto this day. we know that Miracles were wrought in the sighed of the people:
ccx n2 av vvi, av p-acp d n1. pns12 vvb d n2 vbdr vvn p-acp dt n1 pp-f dt n1:
(12) sermon (DIV2)
95
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1939
yit made he no reckening of all that, so he might bee partaker of the remission (of sinnes) that was giuen him in Iesus Christ,
yet made he no reckoning of all that, so he might be partaker of the remission (of Sins) that was given him in Iesus christ,
av vvd pns31 av-dx vvg pp-f d d, av pns31 vmd vbi n1 pp-f dt n1 (pp-f n2) cst vbds vvn pno31 p-acp np1 np1,
(11) sermon (DIV2)
91
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1940
and of the grace which he hath communicated too all his members.
and of the grace which he hath communicated too all his members.
cc pp-f dt n1 r-crq pns31 vhz vvn av d po31 n2.
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91
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1941
Therefore let vs learne too magnifie Gods grace in such wyze, as wee may vtterly forget all the toyes wherwith the diuell de••iueth the vnbeleeuers, by puffing them vp with I wote not what manner of pryde,
Therefore let us Learn too magnify God's grace in such wyze, as we may utterly forget all the toys wherewith the Devil de••iueth the unbelievers, by puffing them up with I wot not what manner of pride,
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(11) sermon (DIV2)
91
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1942
and come vtterly emptie too our Lord Iesus Christ •oo beg his grace.
and come utterly empty too our Lord Iesus christ •oo beg his grace.
cc vvb av-j j av po12 n1 np1 np1 av vvi po31 n1.
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91
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1943
For wee cannot receiue one drop of it, but by confessing our selues too bee vtterly vnworthie of it.
For we cannot receive one drop of it, but by confessing our selves too be utterly unworthy of it.
c-acp pns12 vmbx vvi crd n1 pp-f pn31, cc-acp p-acp vvg po12 n2 av vbi av-j j pp-f pn31.
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91
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1944
And now let vs fall downe before the maiestie of our good God, with acknoweledgment of our faults, praying him too make vs perc•yue them more and more,
And now let us fallen down before the majesty of our good God, with acknoweledgment of our Faults, praying him too make us perc•yue them more and more,
cc av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 vvi pno32 n1 cc av-dc,
(11) sermon (DIV2)
92
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1945
and that the same may so humble vs, as wee may bee stablished in his grace,
and that the same may so humble us, as we may be established in his grace,
cc cst dt d vmb av vvi pno12, c-acp pns12 vmb vbi vvn p-acp po31 n1,
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92
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1946
and labour too come nerer and nerer vntoo him, that being beaten downe in our selues, wee may bee rayzed vp by him through his mere mercie,
and labour too come nearer and nearer unto him, that being beaten down in our selves, we may be razed up by him through his mere mercy,
cc n1 av vvb jc cc jc p-acp pno31, cst vbg vvn a-acp p-acp po12 n2, pns12 vmb vbi vvn a-acp p-acp pno31 p-acp po31 j n1,
(11) sermon (DIV2)
92
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1947
and depending altogither vppon him, resort vntoo him as too 〈 ◊ 〉 father, and continewe in so doing till he haue taken vs out of the prizon of sinne,
and depending altogether upon him, resort unto him as too 〈 ◊ 〉 father, and continue in so doing till he have taken us out of the prizon of sin,
cc vvg av p-acp pno31, vvb p-acp pno31 c-acp av 〈 sy 〉 n1, cc vvi p-acp av vdg c-acp pns31 vhb vvn pno12 av pp-f dt n1 pp-f n1,
(11) sermon (DIV2)
92
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1948
and ioyned vs perfectly too himselfe.
and joined us perfectly too himself.
cc vvd pno12 av-j av px31.
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92
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1949
That it may please him too graunt this grace, not onely too vs, but also too all people. &c.
That it may please him too grant this grace, not only too us, but also too all people. etc.
cst pn31 vmb vvi pno31 av vvi d n1, xx av-j av pno12, cc-acp av av d n1. av
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92
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1950
The seuenth Sermon vpon the first Chapter.
The Seventh Sermon upon the First Chapter.
dt ord n1 p-acp dt ord n1.
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92
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1951
17. I pray for you, that the God of our Lord Iesus Christ, the father of glorie, giue you the spirit of wisedome and reuelation, too haue the knoweledge of him:
17. I pray for you, that the God of our Lord Iesus christ, the father of glory, give you the Spirit of Wisdom and Revelation, too have the knowledge of him:
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(12) sermon (DIV2)
93
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1952
18 That is too wit, too haue the eyes of your vnderstanding inlightened, too the end ye may know what the hope is which you ought too haue of his calling,
18 That is too wit, too have the eyes of your understanding enlightened, too the end you may know what the hope is which you ought too have of his calling,
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(12) sermon (DIV2)
94
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1953
and what the riches are of the glory of his heritage among the Saintes. ALl men haue naturallye some vnderstanding.
and what the riches Are of the glory of his heritage among the Saints. ALl men have naturally Some understanding.
cc q-crq dt n2 vbr pp-f dt n1 pp-f po31 n1 p-acp dt n2. av-d n2 vhb av-j d n1.
(12) sermon (DIV2)
94
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1954
Not that it sheweth itself as soone as they bee borne: but in processe of tyme all haue some discretion of good and euill.
Not that it shows itself as soon as they be born: but in process of time all have Some discretion of good and evil.
xx cst pn31 vvz px31 p-acp av c-acp pns32 vbb vvn: cc-acp p-acp n1 pp-f n1 av-d vhb d n1 pp-f j cc j-jn.
(12) sermon (DIV2)
95
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1955
And for that cause are thei reasonable creatures.
And for that cause Are they reasonable creatures.
cc p-acp d n1 vbr pns32 j n2.
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95
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1956
But the vnderstanding which wee haue of nature, is not ynough too bring vs too the kingdome of heauen.
But the understanding which we have of nature, is not enough too bring us too the Kingdom of heaven.
p-acp dt n1 r-crq pns12 vhb pp-f n1, vbz xx av-d av vvb pno12 av dt n1 pp-f n1.
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95
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1957
For wee stop farre short when matte•s that concerne the heauenly life doo come in question:
For we stop Far short when matte•s that concern the heavenly life do come in question:
c-acp pns12 vvb av-j j c-crq vbz d vvi dt j n1 vdi vvi p-acp n1:
(12) sermon (DIV2)
95
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1958
Wee see that euery man hath wit in matters and affayres of the world: and euery man will looke about him.
we see that every man hath wit in matters and affairs of the world: and every man will look about him.
pns12 vvb cst d n1 vhz n1 p-acp n2 cc n2 pp-f dt n1: cc d n1 vmb vvi p-acp pno31.
(12) sermon (DIV2)
95
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1959
Agein although dyuers could fynd in their harts that their owne consciences were dead:
Again although Diverse could find in their hearts that their own Consciences were dead:
av cs j vmd vvi p-acp po32 n2 cst po32 d n2 vbdr j:
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95
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1960
yit notwithstanding God hath so graued a kynd of feeling in their harts, as our liues must needs bee brydled,
yet notwithstanding God hath so graved a kind of feeling in their hearts, as our lives must needs be bridled,
av c-acp np1 vhz av vvn dt n1 pp-f vvg p-acp po32 n2, c-acp po12 n2 vmb av vbi vvn,
(12) sermon (DIV2)
95
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1961
and euen the wickeddest and woorst natured of vs all, shall of force haue some remorse or hartbyting,
and even the wickedest and worst natured of us all, shall of force have Some remorse or hartbyting,
cc av-j dt js cc js j-vvn pp-f pno12 d, vmb pp-f n1 vhb d n1 cc n1,
(12) sermon (DIV2)
95
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1962
and bee constreyned whether they will or no, too allow the good, and condemne the euill.
and be constrained whither they will or no, too allow the good, and condemn the evil.
cc vbi vvn cs pns32 vmb cc uh-dx, av vvb dt j, cc vvi dt j-jn.
(12) sermon (DIV2)
95
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1963
Trew it is that when they haue committed any fault, they will labour too hyde it with vayne excuces.
True it is that when they have committed any fault, they will labour too hide it with vain excuces.
j pn31 vbz d c-crq pns32 vhb vvn d n1, pns32 vmb vvi av vvi pn31 p-acp j n2.
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95
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1964
But if a man aske them whether murther, extortion, robberie, whoredome, deceyt, and forswearing bee vertewes or no:
But if a man ask them whither murder, extortion, robbery, whoredom, deceit, and forswearing bee Virtues or no:
p-acp cs dt n1 vvb pno32 cs n1, n1, n1, n1, n1, cc vvg n1 n2 cc dx:
(12) sermon (DIV2)
95
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1965
thy will say, they bee vyces woorthy too bee condemned. Euerie man will talke so.
thy will say, they be vices worthy too be condemned. Every man will talk so.
po21 n1 vvi, pns32 vbb n2 j av vbi vvn. d n1 vmb vvi av.
(12) sermon (DIV2)
95
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1966
For it is Gods will that there should bee such a knowledge printed in mans harte, too the end that all should bee condemned without excuce,
For it is God's will that there should be such a knowledge printed in men heart, too the end that all should be condemned without excuce,
p-acp pn31 vbz ng1 vmb cst a-acp vmd vbi d dt n1 vvn p-acp ng1 n1, av dt n1 cst d vmd vbi vvn p-acp n1,
(12) sermon (DIV2)
95
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1967
and bee inforced too bee thir owne iudges.
and be enforced too be their own judges.
cc vbi vvn av vbb po32 d n2.
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95
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1968
But (as I said afore) this is not ynough too leade vs vntoo God,
But (as I said afore) this is not enough too lead us unto God,
cc-acp (c-acp pns11 vvd a-acp) d vbz xx av-d av vvb pno12 p-acp np1,
(12) sermon (DIV2)
95
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1969
and too open vs the kingdome of heauen in such wise, as wee may knowe how too bee saued, or howe too call vppon God.
and too open us the Kingdom of heaven in such wise, as we may know how too be saved, or how too call upon God.
cc av vvb pno12 dt n1 pp-f n1 p-acp d j, c-acp pns12 vmb vvi c-crq av vbi vvn, cc c-crq av vvb p-acp np1.
(12) sermon (DIV2)
95
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1970
Then are wee starke blynd in that behalf: for our insyght reacheth not beyond the world.
Then Are we stark blind in that behalf: for our insyght reaches not beyond the world.
av vbr pns12 av-j vvi p-acp d n1: c-acp po12 n1 vvz xx p-acp dt n1.
(12) sermon (DIV2)
95
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1971
Therfore God must bee fayne too woorke in vs, and too giue vs new eyes too spye out the things that are requisite too our saluation.
Therefore God must be fain too work in us, and too give us new eyes too spy out the things that Are requisite too our salvation.
av np1 vmb vbi j av vvi p-acp pno12, cc av vvb pno12 j n2 av vvi av dt n2 cst vbr j av po12 n1.
(12) sermon (DIV2)
95
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1972
And that is the cause why S. Paule prayeth vntoo God heere too giue them inlyghtened eyes.
And that is the cause why S. Paul Prayeth unto God Here too give them inlyghtened eyes.
cc cst vbz dt n1 c-crq n1 np1 vvz p-acp np1 av av vvi pno32 vvn n2.
(12) sermon (DIV2)
95
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1973
Wherin he presuppozeth that men haue alredie some enterance, not too atteyne so hygh as is requisyte:
Wherein he presuppozeth that men have already Some Entrance, not too attain so high as is requisyte:
c-crq pns31 vvz d n2 vhb av d n1, xx av vvi av j c-acp vbz n1:
(12) sermon (DIV2)
95
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1974
but too haue some seede of Religion in them, and too perceyue that there is a God:
but too have Some seed of Religion in them, and too perceive that there is a God:
cc-acp av vhi d n1 pp-f n1 p-acp pno32, cc av vvb cst pc-acp vbz dt n1:
(12) sermon (DIV2)
95
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1975
Furthermore God must bee fayne too giue a greater lyght, and such a one as wee be quyte voyd of, by reason of Adams sin:
Furthermore God must be fain too give a greater Light, and such a one as we be quite void of, by reason of Adams since:
av np1 vmb vbi j av vvi dt jc vvi, cc d dt crd c-acp pns12 vbb av j pp-f, p-acp n1 pp-f npg1 n1:
(12) sermon (DIV2)
95
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1976
for wee bee plundged in such darknesse, that we go cleane awk frō the ryght way, till God haue reached vs his hand.
for we be plunge in such darkness, that we go clean awk from the right Way, till God have reached us his hand.
c-acp pns12 vbb vvi p-acp d n1, cst pns12 vvb j n1 p-acp dt j-jn n1, c-acp np1 vhb vvn pno12 po31 n1.
(12) sermon (DIV2)
95
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1977
Yee see then that the thing which is conteyned heere, is that God hath doone more for vs in giuing vs the eyes of vnderstanding,
Ye see then that the thing which is contained Here, is that God hath done more for us in giving us the eyes of understanding,
pn22 vvb av cst dt n1 r-crq vbz vvn av, vbz d np1 vhz vdn av-dc p-acp pno12 p-acp vvg pno12 dt n2 pp-f n1,
(12) sermon (DIV2)
95
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1978
than in making vs men, and putting vs intoo the world? bycause that therby he reformeth vs,
than in making us men, and putting us into the world? Because that thereby he reformeth us,
cs p-acp vvg pno12 n2, cc vvg pno12 p-acp dt n1? c-acp cst av pns31 vvz pno12,
(12) sermon (DIV2)
95
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1979
and giueth vs a cleere and sure insyght, as to those whom he hath chozen.
and gives us a clear and sure insyght, as to those whom he hath chozen.
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(12) sermon (DIV2)
95
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1980
For it is a priuiledge which is peculiar too his owne children, and not common too all men.
For it is a privilege which is peculiar too his own children, and not Common too all men.
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(12) sermon (DIV2)
95
Image 62
1981
And truely wee see that when God vttereth his power, it is not knowen but onely too such as haue inlyghtened eyes, according too this saying of Moyses, Thy God hath not giuen thee a hart too vnderstand,
And truly we see that when God uttereth his power, it is not known but only too such as have inlyghtened eyes, according too this saying of Moses, Thy God hath not given thee a heart too understand,
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(12) sermon (DIV2)
95
Image 62
1983
yit notwithstanding the passing of the red sea, the issuing of the water out of the rocke, the falling of the Manna downe from heauen, the thicke cloud by day,
yet notwithstanding the passing of the read sea, the issuing of the water out of the rock, the falling of the Manna down from heaven, the thick cloud by day,
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(12) sermon (DIV2)
95
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1984
and the fiery pillar by night, the abundaunt comming of the fleshe vntoo them, and the horrible punishments that God layd vppon the rebells,
and the fiery pillar by night, the abundant coming of the Flesh unto them, and the horrible punishments that God laid upon the rebels,
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(12) sermon (DIV2)
95
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1985
and vppon such as had giuen full scope too their owne lustes, all this geere the people vnderstoode not.
and upon such as had given full scope too their own lusts, all this gear the people understood not.
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(12) sermon (DIV2)
95
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1986
Moyses telling them that they had neede too referre themselues too God, that they might bee inlightened by his spirit, sayeth, I see that euen vnto this houre Gods gracious dooings haue bin buryed among you through your vnthankfulnesse:
Moses telling them that they had need too refer themselves too God, that they might be enlightened by his Spirit, Saith, I see that even unto this hour God's gracious doings have been buried among you through your unthankfulness:
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(12) sermon (DIV2)
95
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1987
but that is bycause men are blockish, and doo neuer vnderstand aught that belongeth too their welfare, till God haue wrought in them. but that is Because men Are blockish, and do never understand aught that belongeth too their welfare, till God have wrought in them.
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(12) sermon (DIV2)
95
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1988
Therefore it standeth you on hand too rid your selues of all ouerweenyng, and too craue vnderstanding at Gods hand, acknowledging your selues too bee vnable too reache so hygh as too iudge ryghtly of Gods woorkes,
Therefore it Stands you on hand too rid your selves of all overweening, and too crave understanding At God's hand, acknowledging your selves too be unable too reach so high as too judge rightly of God's works,
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(12) sermon (DIV2)
95
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1989
and too profite your selues by them, vntill he haue gyuen you a heauenly syght in your myndes.
and too profit your selves by them, until he have given you a heavenly sight in your minds.
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(12) sermon (DIV2)
95
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1990
This is the summe of the thinges that wee haue too marke in this streyne.
This is the sum of the things that we have too mark in this streyne.
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(12) sermon (DIV2)
95
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1991
Now hereupon it is easye too gather, how the wretched world hath bin beguyled by the opinion of freewill, which hath bin put into their heades.
Now hereupon it is easy too gather, how the wretched world hath been beguiled by the opinion of freewill, which hath been put into their Heads.
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(12) sermon (DIV2)
96
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1992
For the Papistes will wel ynough graunt, that without Gods grace we cannot walk as we ought to doo:
For the Papists will well enough grant, that without God's grace we cannot walk as we ought to do:
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(12) sermon (DIV2)
96
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1993
but yit they say therwithal, that we may well further Gods grace by our owne freewill:
but yet they say therewithal, that we may well further God's grace by our own freewill:
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(12) sermon (DIV2)
96
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1994
& so they make a medly of thē togither.
& so they make a medley of them together.
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(12) sermon (DIV2)
96
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1995
Whē they mynd to defyne freewill, they say it is a mingled thing, so as wee haue reason and wit too chooze the good,
When they mind to define freewill, they say it is a mingled thing, so as we have reason and wit too chooze the good,
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(12) sermon (DIV2)
96
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1996
and too refuze the euill, and that therwithall we haue also power and abilitie, to performe and put in execution the thing that wee haue purposed.
and too refuse the evil, and that therewithal we have also power and ability, to perform and put in execution the thing that we have purposed.
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96
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1997
But wee see after what manner S. Paule speaketh heere of mamies reason, which they terme the Queene that ouerruleth and brydleth all our thoughtes and deedes.
But we see After what manner S. Paul speaks Here of mamies reason, which they term the Queen that overruleth and brydleth all our thoughts and Deeds.
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(12) sermon (DIV2)
96
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1998
He sheweth that shee is starke blynd, vntill God haue renewed hir, and not that he dooth but supply our wantes where any bee,
He shows that she is stark blind, until God have renewed his, and not that he doth but supply our Wants where any bee,
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(12) sermon (DIV2)
96
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1999
as though there were some peece of power in vs. Had it bin so, S. Paule would haue sayd, that God furthereth our light,
as though there were Some piece of power in us Had it been so, S. Paul would have said, that God furthereth our Light,
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(12) sermon (DIV2)
96
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2000
or that he increaseth it, or that he addeth too it whatsoeuer it hath neede of. Howbeit he speaketh not so:
or that he increases it, or that he adds too it whatsoever it hath need of. Howbeit he speaks not so:
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(12) sermon (DIV2)
96
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2001
but he sayeth, God giue you inlyghtened eyes:
but he Saith, God give you inlyghtened eyes:
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(12) sermon (DIV2)
96
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2002
shewing therby that it is a free gift, & not only that our Lord must bee fayne too beare with our infirmities,
showing thereby that it is a free gift, & not only that our Lord must be fain too bear with our infirmities,
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(12) sermon (DIV2)
96
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2003
and too put some further portion theruntooo:
and too put Some further portion theruntooo:
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(12) sermon (DIV2)
96
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2004
but also that we being blynd can see nothing at all, till he haue opened our eyes,
but also that we being blind can see nothing At all, till he have opened our eyes,
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96
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2005
and that wee bee guyded and gouerned by the sayd manifestation of his holy spirit, which wee haue touched heertoofore.
and that we be guided and governed by the said manifestation of his holy Spirit, which we have touched heertoofore.
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96
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2006
And now forasmuch as men runne alwayes flinging ouer the feeldes, & buzie their heades about many vnprofitable things:
And now forasmuch as men run always flinging over the fields, & busy their Heads about many unprofitable things:
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96
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2007
S. Paule sheweth vs wherto we ought too apply all wholy both our vnderstāding & wit,
S. Paul shows us whereto we ought too apply all wholly both our understanding & wit,
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(12) sermon (DIV2)
96
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2008
namely about the seeking how too knowe what the hope of our calling is. I haue told you alreadye, that men are as yee would say, borne to curiositie,
namely about the seeking how too know what the hope of our calling is. I have told you already, that men Are as ye would say, born to curiosity,
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(12) sermon (DIV2)
96
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2009
and that they roue & raunge, and frame many wicked gazes (in their heades:) & that is the cause why many men doo martir themselues out of measure, euer lerning, a•d neuer atteyning too the knowledg of the truth, as sayeth S. Paule.
and that they rove & range, and frame many wicked gazes (in their Heads:) & that is the cause why many men do Martyr's themselves out of measure, ever learning, a•d never attaining too the knowledge of the truth, as Saith S. Paul.
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(12) sermon (DIV2)
96
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2010
Therfore let vs mark well, that all the trew knowledge which wee must seeke, is too atteyne to the hope wheruntoo God hath called vs. For the scripture serueth not too feede vs with vayne and superfluous thinges:
Therefore let us mark well, that all the true knowledge which we must seek, is too attain to the hope wheruntoo God hath called us For the scripture serveth not too feed us with vain and superfluous things:
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(12) sermon (DIV2)
96
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2011
but too edifie vs too our welfare:
but too edify us too our welfare:
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96
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2012
that is too wit, to make vs perceyue Gods goodnesse, that wee myght be ioyned vntoo him,
that is too wit, to make us perceive God's Goodness, that we might be joined unto him,
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(12) sermon (DIV2)
96
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2013
and he bee our trew happinesse.
and he be our true happiness.
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(12) sermon (DIV2)
96
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2014
And hereuppon wee may gather also, that vntill such tyme as our Lord haue inlightened vs by his holy Spirit, wee can find nother waye nor path too come neere the heauenly lyfe, no nor so much as gesse what it meaneth.
And hereupon we may gather also, that until such time as our Lord have enlightened us by his holy Spirit, we can find neither Way nor path too come near the heavenly life, no nor so much as guess what it means.
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(12) sermon (DIV2)
96
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2015
Wherfore it is for our behoofe, that our Lord should put vs in possession of our saluation, by the power of his holy spirit.
Wherefore it is for our behoof, that our Lord should put us in possession of our salvation, by the power of his holy Spirit.
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(12) sermon (DIV2)
96
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2016
I told you heertoofore how that fayth serueth too giue vs an enterance intoo the kingdome of heauen,
I told you heertoofore how that faith serveth too give us an Entrance into the Kingdom of heaven,
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(12) sermon (DIV2)
96
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2017
and intoo the heritage that is purchased for vs by our Lord Iesus Christ, and that God must bee fayne too giue it vs by his holy spirit.
and into the heritage that is purchased for us by our Lord Iesus christ, and that God must be fain too give it us by his holy Spirit.
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(12) sermon (DIV2)
96
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2018
Then sith it is so, let vs marke that wee haue neede, not only too haue •he Gospell preached vntoo vs,
Then sith it is so, let us mark that we have need, not only too have •he Gospel preached unto us,
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96
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2019
but also that God bore our eares, so as wee may hearken too the things that are conteyned in the same,
but also that God boar our ears, so as we may harken too the things that Are contained in the same,
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(12) sermon (DIV2)
96
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2020
and he open our eyes too see the thinges that he sheweth vs: and too be short, that he may both begyn all, and bring all too passe.
and he open our eyes too see the things that he shows us: and too be short, that he may both begin all, and bring all too pass.
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96
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2021
Howbeit for as much as men (as I saide afore) doo by their fond imaginations take more vpon them than they ought too doo,
Howbeit for as much as men (as I said afore) do by their found Imaginations take more upon them than they ought too do,
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(12) sermon (DIV2)
96
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2022
and on the other syde despize Gods giftes: S. Paule magnifyeth heere the hope whereof he had made mention before, saying:
and on the other side despise God's Gifts: S. Paul magnifyeth Here the hope whereof he had made mention before, saying:
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96
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2023
VVhat the richesse of the glorye of his heritage are among the Saintes. What the richesse of the glory of his heritage Are among the Saints.
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96
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2024
No doubt but that when there 〈 ◊ 〉 any speaking of God, and of our Lorde Iesus Christ, wee will say, ••ey be high thinges:
No doubt but that when there 〈 ◊ 〉 any speaking of God, and of our Lord Iesus christ, we will say, ••ey be high things:
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(12) sermon (DIV2)
96
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2025
howbeit that is but too exempt our selues from ••em, if wee coulde scape:
howbeit that is but too exempt our selves from ••em, if we could escape:
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(12) sermon (DIV2)
96
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2026
soo as wee coulde bee contented to knowe •ightnought of the things that concerne our saluation.
so as we could be contented to know •ightnought of the things that concern our salvation.
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96
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2027
Wee bee vn•aciable when any body feedes vs with vanities and leazings:
we be vn•aciable when any body feeds us with vanities and leasings:
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96
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2028
but if God call vs too his schoole, wee shrinke backe as muche as wee can •ossibly,
but if God call us too his school, we shrink back as much as we can •ossibly,
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96
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2029
yea and wee set this afore vs as a shielde, that wee bee rude, •nd that wee haue but a smal and ouer grosse vnderstanding,
yea and we Set this afore us as a shield, that we be rude, •nd that we have but a small and over gross understanding,
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96
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2030
& that the secretes of Gods word are too deepe and incomprehensible for vs. We haue skyl inough too say so:
& that the secrets of God's word Are too deep and incomprehensible for us We have skyl enough too say so:
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96
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2031
and yit is al but hypocrisie and feynednesse.
and yet is all but hypocrisy and feynednesse.
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96
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2032
And for proofe therof men wyl alwayes iudge after their owne liking, so as if any thing be propounded to them frō out of Gods word:
And for proof thereof men will always judge After their own liking, so as if any thing be propounded to them from out of God's word:
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96
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2033
Is it so, say they? And howe is that possible? They reason, they scan of it.
Is it so, say they? And how is that possible? They reason, they scan of it.
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96
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2034
Beholde, it is God that speaketh, and yit wyll not they without gainsaying, receiue the thinges that are shewed them in the name of God.
Behold, it is God that speaks, and yet will not they without gainsaying, receive the things that Are showed them in the name of God.
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96
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2035
Wee see then that they doo but lye, in saying that they bee dull and grosse witted:
we see then that they do but lie, in saying that they be dull and gross witted:
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96
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2036
for they thinke the cleane contrarye.
for they think the clean contrary.
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96
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2037
The starkest idiots (say I) and the veryest doltes of them al will styl bee wizer than God.
The starkest Idiots (say I) and the veriest dolts of them all will still be wizer than God.
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96
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2038
Ageine, on the other syde, what causeth the Gospel too bee despized, but that a number of per• and fantastical felowes, thinke it too bee but a simple doctrine,
Again, on the other side, what Causes the Gospel too be despised, but that a number of per• and fantastical Fellows, think it too be but a simple Doctrine,
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96
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2039
and that it hath not finenesse and suttletie ynough for them? So much the more neede therefore haue wee too bethinke vs of the thing that is shewed vs heere by S. Paule:
and that it hath not fineness and subtlety enough for them? So much the more need Therefore have we too bethink us of the thing that is showed us Here by S. Paul:
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96
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2040
which is, that the glorious heritage wheruntoo God hath called vs, is an infi•ite riches.
which is, that the glorious heritage wheruntoo God hath called us, is an infi•ite riches.
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For besydes that wee bee nothing else but myre and rottennesse, s••• shetteth vs out from all hope of saluation.
For besides that we be nothing Else but mire and rottenness, s••• shetteth us out from all hope of salvation.
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And so long as wee bee Gods enemyes, what can wee looke for at his hand but vtter confuzion? Yit notwithstanding it pleaseth him too make vs fellowes with the Angells of heauen,
And so long as we be God's enemies, what can we look for At his hand but utter confuzion? Yet notwithstanding it Pleases him too make us Fellows with the Angels of heaven,
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yea and more than that too:
yea and more than that too:
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for we be made members of our Lord Iesus Christ, to the end we should bee parttakers of his lyfe and glory.
for we be made members of our Lord Iesus christ, to the end we should be partakers of his life and glory.
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How excellent riches are these? When wee shall haue imployed all our wittes about them, ought wee not too bee tootoo much ashamed, seyng that God hath vttered so inestimable goodnesse towardes vs? So then, S. Paule too waken vp mennes drowzinesse,
How excellent riches Are these? When we shall have employed all our wits about them, ought we not too be tootoo much ashamed, sing that God hath uttered so inestimable Goodness towards us? So then, S. Paul too waken up men's drowzinesse,
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and to rebuke and correct their vnthankfulnesse, for that they commend not the hundreth part of Gods grace, as they ought too doo:
and to rebuke and correct their unthankfulness, for that they commend not the Hundredth part of God's grace, as they ought too do:
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telleth vs that if wee thinke better vppon it, wee shall fynde that his speaking after that maner, is too stirre vs vp too pray God too inlyghten vs,
Telleth us that if we think better upon it, we shall find that his speaking After that manner, is too stir us up too pray God too inlyghten us,
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bycause that without him, wee should not bee able too come any thing neere fayth, nor neere any knowledge at all.
Because that without him, we should not be able too come any thing near faith, nor near any knowledge At all.
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Thus wee see now S. Paules meaning, which hee pursueth and continueth much more in adding, what the excellencie of his power is in vs that haue beleeued.
Thus we see now S. Paul's meaning, which he pursueth and Continueth much more in adding, what the excellency of his power is in us that have believed.
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And ageyn, according too the effectual voorking of the strength of his power. He gathereth and heapeth vp many woordes heere toogither, which import all one thing.
And again, according too the effectual voorking of the strength of his power. He gathereth and heapeth up many words Here together, which import all one thing.
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Neuerthelesse it is as it were a correcting of mans leawdnesse, which labour too deface Gods goodnesse as much as they can, insomuch that wheras they bee not able too deface it altogither, they diminish it in such wyse as it appeereth not,
Nevertheless it is as it were a correcting of men Lewdness, which labour too deface God's Goodness as much as they can, insomuch that whereas they be not able too deface it altogether, they diminish it in such wise as it appeareth not,
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as if it had but a sparke wheras it ought to haue full light.
as if it had but a spark whereas it ought to have full Light.
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But by the way let vs mark, that wheras S. Paule setteth downe here the Saintes and beleeuers:
But by the Way let us mark, that whereas S. Paul sets down Here the Saints and believers:
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he meaneth the faithfull whom God hath already called too him.
he means the faithful whom God hath already called too him.
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And therein he sheweth that euen when wee haue fayth, all our holynesse proceedeth of Gods mercy,
And therein he shows that even when we have faith, all our holiness Proceedeth of God's mercy,
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and men bring nothing of their owne growing. Truely this title of Saintes is very honorable:
and men bring nothing of their own growing. Truly this title of Saints is very honourable:
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but yit it behoueth vs to go to the welspring of holynesse: for in our selues we haue nothing but vnclennesse.
but yet it behooves us to go to the wellspring of holiness: for in our selves we have nothing but uncleanness.
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Gods children must nedes be holy:
God's children must needs be holy:
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yit must they consider from whēce they haue it, whether they haue of their owne purchace and polli•ie, or of Gods gift.
yet must they Consider from whence they have it, whither they have of their own purchase and polli•ie, or of God's gift.
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S. Paule sheweth here, that the prayse thereof ought too bee yeelded simply vntoo God. For it is not for nought that he sayeth so oft, I am holy.
S. Paul shows Here, that the praise thereof ought too be yielded simply unto God. For it is not for nought that he Saith so oft, I am holy.
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And agein, wee know that Iesus Christ was sanctified for vs, too the inten•e that wee might bee washed and scoured from all our vnclenenesse.
And again, we know that Iesus christ was sanctified for us, too the inten•e that we might be washed and scoured from all our vnclenenesse.
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Thus much concerning the first poynt. Afterward followeth the cause of our fayth:
Thus much Concerning the First point. Afterwards follows the cause of our faith:
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namely that men atteyne it not otherwise, thā by the drawing of a secret motion, according as it is sayd, •hat we must learne of God, not only bicause his woord conteineth all wisedome,
namely that men attain it not otherwise, than by the drawing of a secret motion, according as it is said, •hat we must Learn of God, not only Because his word Containeth all Wisdom,
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and God doth thereby teach vs faithfully the things that are for our behoofe:
and God does thereby teach us faithfully the things that Are for our behoof:
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but also bicause our Lord expoundeth it moreouer, saying, he that heareth it of my father.
but also Because our Lord expoundeth it moreover, saying, he that hears it of my father.
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He himself spake it, which was the wisedome of God:
He himself spoke it, which was the Wisdom of God:
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and yit he sheweth that the things which •e vttered with his mouth, could not preuaile,
and yet he shows that the things which •e uttered with his Mouth, could not prevail,
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except God spake with•• a man by his holy spirit.
except God spoke with•• a man by his holy Spirit.
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Now if Iesus Christ could not profot men by his teaching, further foorth than Gods spirit wrought within their harts ▪ what shall the preaching doo which wee heare at the mouthe of mortall men, who are nothing? men then must plant and water,
Now if Iesus christ could not profot men by his teaching, further forth than God's Spirit wrought within their hearts ▪ what shall the preaching do which we hear At the Mouth of Mortal men, who Are nothing? men then must plant and water,
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and God must giue increace, as S. Paule sayeth in the third Chapter of the first Epistle too the Corinthians.
and God must give increase, as S. Paul Saith in the third Chapter of the First Epistle too the Corinthians.
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Furthermore, as I haue told you, that wee must drawe all our holynesse frō out of Iesus Christ, in whom we shall finde al the fulnesse and plentie of it:
Furthermore, as I have told you, that we must draw all our holiness from out of Iesus christ, in whom we shall find all the fullness and plenty of it:
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so also let vs vnderstand, that by that saying we bee warned, that wee bee not called too filthinesse, too take leaue too doo euill:
so also let us understand, that by that saying we be warned, that we be not called too filthiness, too take leave too do evil:
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but too bee as it were sholed out too the seruice of God.
but too be as it were sholed out too the service of God.
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Most men can well ynough brag that they bee faythfull, and that word runnes roundly vppon euery mans tongue:
Most men can well enough brag that they be faithful, and that word runs roundly upon every men tongue:
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but fayth is a preciouser thing than wee thinke:
but faith is a preciouser thing than we think:
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for it 〈 ◊ 〉 our harts (as it is sayd in the foftenth of the Acts) too the intent wee should bee as it were sholed out and set a side, too giue our selues wholly too Gods seruice.
for it 〈 ◊ 〉 our hearts (as it is said in the foftenth of the Acts) too the intent we should be as it were sholed out and Set a side, too give our selves wholly too God's service.
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But her•by it is ment, that men are as it were of a corrupt and infected lump, till God haue drawen out the one so•t from the other.
But her•by it is meant, that men Are as it were of a corrupt and infected lump, till God have drawn out the one so•t from the other.
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Then differ wee nothing at all from •hem that are as deepely plundged as is possible, in all manner of euil and wickednesse.
Then differ we nothing At all from •hem that Are as deeply plunge as is possible, in all manner of evil and wickedness.
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Wee bee all alike (say I) as touching our nature.
we be all alike (say I) as touching our nature.
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But they that beleeue in our Lord Iesus Christ, must bee as it were •orted out from the rest of the worlde,
But they that believe in our Lord Iesus christ, must be as it were •orted out from the rest of the world,
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as S. Peter also sayeth in his first Epi••le.
as S. Peter also Saith in his First Epi••le.
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Agein, wee haue seene heeretofore, that wee bee clenzed by the b•ud of Iesus Christ, too the intent too bee drawen out of this worlde, according also as he sayeth in S. Iohn, where he prayeth too his father, not too take vs out of this world,
Again, we have seen heretofore, that we be clenzed by the b•ud of Iesus christ, too the intent too be drawn out of this world, according also as he Saith in S. John, where he Prayeth too his father, not too take us out of this world,
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and out of this transitorie lyfe, but too keepe the naughtinesse of the world from bearing rule in vs,
and out of this transitory life, but too keep the naughtiness of the world from bearing Rule in us,
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and too exempt vs from it.
and too exempt us from it.
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Yee see then that the thing which wee haue too beare in mynde, is that holynesse is the trew recorde of ou• fayth.
Ye see then that the thing which we have too bear in mind, is that holiness is the true record of ou• faith.
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And therefore whosoeuer is called a Christian, ought too fee consecrated vntoo God, and not too intermeddle or defyle himself with the vnclenenesse and f••thinesse of the world.
And Therefore whosoever is called a Christian, ought too fee consecrated unto God, and not too intermeddle or defile himself with the vnclenenesse and f••thinesse of the world.
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Trew it is that our holynesse shall neuer bee perfect, so long as wee bee in this world:
True it is that our holiness shall never be perfect, so long as we be in this world:
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for wee doo alwayes drawe the lynes too vs, and although sinne ouer mayster vs not,
for we do always draw the lines too us, and although sin over master us not,
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yit dooth it dwell in vs, and wee keepe continuall battell ageinst it, to get the vpper hand.
yet doth it dwell in us, and we keep continual battle against it, to get the upper hand.
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But howsoeuer the world go, yit when God once hath sanctified vs, we must apply our selues to his seruice, we must indeuer too clenze our selues more and more from all vyces,
But howsoever the world go, yet when God once hath sanctified us, we must apply our selves to his service, we must endeavour too clenze our selves more and more from all vices,
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and wee must giue our selues wholly vntoo him, so as wee bee no more as worldlings, which take leaue too doo what they list.
and we must give our selves wholly unto him, so as we be no more as worldlings, which take leave too do what they list.
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This in effect is the thing that S. Paule ment too say.
This in Effect is the thing that S. Paul meant too say.
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Moreouer, no do••• but that in this place he maketh comparison betweene such as are drowned in all ignorance,
Moreover, no do••• but that in this place he makes comparison between such as Are drowned in all ignorance,
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or rather are so hardened, that they haue no mynd at all too submit themselues too the obedience of the Gospell,
or rather Are so hardened, that they have no mind At all too submit themselves too the Obedience of the Gospel,
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but doo fyght furiously ageinst it:
but do fight furiously against it:
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and the faythfull which are as sillie sheepe, herkening to the voyce of the good shepherd.
and the faithful which Are as silly sheep, Harkening to the voice of the good shepherd.
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S. Paule then condemneth heere all scoffers and scorners which despyze God, and are as Doggs or brute beasts, without any feeling of religion.
S. Paul then Condemneth Here all scoffers and Scorner's which despyze God, and Are as Dogs or brutus beasts, without any feeling of Religion.
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When wee see these things, they are all of them mirrours vntoo vs, too make the heares stand vp vppon our heades, by making vs too knowe what wee should be, if God pityed vs not.
When we see these things, they Are all of them mirrors unto us, too make the hears stand up upon our Heads, by making us too know what we should be, if God pitied us not.
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And therfore when we see folkes scorne God so openly, and rush forth at randon into al leaudnesse, let vs acknowledge the infinite goodnesse of our God, in that he hath separated vs from the companye.
And Therefore when we see folks scorn God so openly, and rush forth At random into all leaudnesse, let us acknowledge the infinite Goodness of our God, in that he hath separated us from the company.
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Wherefore when wee see one sort sotted in their vnbeleefe, and an other sort full of pryde, bitternesse, and stubbornnesse ageinst the Gospell:
Wherefore when we see one sort sotted in their unbelief, and an other sort full of pride, bitterness, and stubbornness against the Gospel:
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let vs vnderstand that wee our selues should bee lyke them, but that God hath reached foorth his arme vppon vs.
let us understand that we our selves should be like them, but that God hath reached forth his arm upon us
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But now let vs marke well the woordes that S. Paule vseth heerein, saying, the excellent greatnesse of his m•ghtinesse, according to the effectuall vvoorking of the povver of his strength.
But now let us mark well the words that S. Paul uses herein, saying, the excellent greatness of his m•ghtinesse, according to the effectual working of the power of his strength.
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It should seeme that the holie Ghost ment too thunder downe vppon this diuelish opinion wherwith the world hath at all tymes bin besotted ▪ that is too wit, of freewill.
It should seem that the holy Ghost meant too thunder down upon this devilish opinion wherewith the world hath At all times been besotted ▪ that is too wit, of freewill.
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For the heathen men presumed so farre, as too say that God had in deede created them too bee in the world,
For the heathen men presumed so Far, as too say that God had in deed created them too be in the world,
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and that it was in his power too giue thē good or bad fortune, as they termed it:
and that it was in his power too give them good or bad fortune, as they termed it:
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but that it was in euerye mans owne power and freechoyce too follow vertew, and too behaue himself in such wyse,
but that it was in every men own power and freechoyce too follow virtue, and too behave himself in such wise,
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as no fault myght bee founde in him. Loe how the heathen men parted the stake betweene God and themselues.
as no fault might be found in him. Loe how the heathen men parted the stake between God and themselves.
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The lesser matter, which is the setting of vs heere beneath too crawle heere lyke frogges, they left vntoo God:
The lesser matter, which is the setting of us Here beneath too crawl Here like frogs, they left unto God:
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but the greater matter, namely our atteyning vntoo heauen, and the ruling of our selues in all vertew, that sayd they, was in mans owne abilltie, and belonged only too himself.
but the greater matter, namely our attaining unto heaven, and the ruling of our selves in all virtue, that said they, was in men own abilltie, and belonged only too himself.
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The Iewes and Papists haue not bin altoogither of this mynd:
The Iewes and Papists have not been altoogither of this mind:
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for (as I haue touched alredye) they confesse that we haue neede of Gods helpe:
for (as I have touched already) they confess that we have need of God's help:
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But yit for all that, they will haue vs too mingle some peece of our owne holinesse with Gods grace,
But yet for all that, they will have us too mingle Some piece of our own holiness with God's grace,
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and too bee able too woorke ioyntly with it, as they say, insomuch that when it commeth too the reckening, the cheef part shall alwayes bee found in our selues.
and too be able too work jointly with it, as they say, insomuch that when it comes too the reckoning, the chief part shall always be found in our selves.
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But let vs see how the holy Ghost speaketh of it.
But let us see how the holy Ghost speaks of it.
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Too what end vseth he all these terme of hyghnesse, power, strengh, effectual vvorking, and myghtinesse? wherfore heapeth he vp all these toogither,
Too what end uses he all these term of highness, power, strength, effectual working, and myghtinesse? Wherefore heapeth he up all these together,
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but too shewe that men bee mad when they will take more vpon them than becōmeth them? Ther is not that woord heere, which serueth not to abate our cackling,
but too show that men be mad when they will take more upon them than becomes them? There is not that word Here, which serveth not to abate our cackling,
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if wee boast of neuer so little a drop of goodnesse.
if we boast of never so little a drop of Goodness.
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For if men say, I haue yit some good mouing in mee, I haue some peece of vertew:
For if men say, I have yet Some good moving in me, I have Some piece of virtue:
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behold, S. Paule speaketh of Hyghnesse: as if he ment to shew that all the goodnesse which we haue, is aboue the world,
behold, S. Paul speaks of Highness: as if he meant to show that all the Goodness which we have, is above the world,
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and hath not his roote nor spring in our selues, but cōmeth from aboue, as S. Iames sayeth.
and hath not his root nor spring in our selves, but comes from above, as S. James Saith.
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Agein, if men say, wee haue some power too withstand our owne vyces, and to fyght ageinst temptations: Again, if men say, we have Some power too withstand our own vices, and to fight against temptations:
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S. Paul sayeth heere, that our strength, our power, and our myght commeth of God,
S. Paul Saith Here, that our strength, our power, and our might comes of God,
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and that he must bee fayne to vestowe it vppon vs, and we to receyue it of him.
and that he must be fain to vestowe it upon us, and we to receive it of him.
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S. Paule telleth vs, ther is no effectuall working, ther is no bringing of the thing to passe,
S. Paul Telleth us, there is no effectual working, there is no bringing of the thing to pass,
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vnlesse God giue it vs, according too his speaking of it in the second to the Philipians, where he sayeth, that it standeth vs on hand too walke in feare and warinesse,
unless God give it us, according too his speaking of it in the second to the Philippians, where he Saith, that it Stands us on hand too walk in Fear and wariness,
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bycause it is God which giueth both the will & the abilitie to performe the will, according too his owne good pleasure:
Because it is God which gives both the will & the ability to perform the will, according too his own good pleasure:
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that is too say, he beginneth the woorke, and bringeth it too the end and knitting vp.
that is too say, he begins the work, and brings it too the end and knitting up.
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Too bee short, let vs marke, that looke how many woordes there are heere, so many great thunderclappes and lyghteninges are there too beate downe and too sinke all the pryde of man, too the intent that being confounded in our selues, wee myght giue God the glory which he deserueth,
Too be short, let us mark, that look how many words there Are Here, so many great Thunderclaps and lyghteninges Are there too beat down and too sink all the pride of man, too the intent that being confounded in our selves, we might give God the glory which he deserves,
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and with all lowlinesse frankly and freely yeeld our selues giltie, acknowledging that al goodnesse commeth of him,
and with all lowliness frankly and freely yield our selves guilty, acknowledging that all Goodness comes of him,
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& that we be beholden to him only for it.
& that we be beholden to him only for it.
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Thus yee see how the effect of the matter which wee haue too marke vppon this streyne, is too imbace our selues in such wyze,
Thus ye see how the Effect of the matter which we have too mark upon this streyne, is too imbace our selves in such wyze,
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as wee myght haue no desyre too part halues with God, too saye that he dooth but helpe vs,
as we might have no desire too part halves with God, too say that he doth but help us,
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and that there is some portion of his grace and holy spirit in our owne freewill:
and that there is Some portion of his grace and holy Spirit in our own freewill:
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but too yeeld him purely and simply the whole prayse of our saluation.
but too yield him purely and simply the Whole praise of our salvation.
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Furthermore, let it also make vs too despyze the world, that wee may content our selues with the hope of the euerlasting lyfe which is purchased for vs by our Lord Iesus Christ.
Furthermore, let it also make us too despyze the world, that we may content our selves with the hope of the everlasting life which is purchased for us by our Lord Iesus christ.
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For wee knowe that although men bee generally subiect too many afflictions, and that this lyfe of ours bee notwithout cause termed a vale of wretchednesse:
For we know that although men be generally Subject too many afflictions, and that this life of ours be notwithout cause termed a vale of wretchedness:
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yit god exercizeth his owne childrē with greater abundāce of aduersities, than he dooth the other sorte:
yet god exercizeth his own children with greater abundance of adversities, than he doth the other sort:
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for they also haue neede too bee alwayes put in mind to renounce the world.
for they also have need too be always put in mind to renounce the world.
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If wee should liue heere to much at our •ase and pleasure, what woold become of vs, seeing wee misse not too fall a sleepe heere, notwithstanding that God doo pricke vs and quicken vs vp so many wayes, to passe hence in poste without •esting heere bylowe? yee see then in fewe woordes,
If we should live Here to much At our •ase and pleasure, what would become of us, seeing we miss not too fallen a sleep Here, notwithstanding that God do prick us and quicken us up so many ways, to pass hence in post without •esting Here bylowe? ye see then in few words,
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howe God will exercyze vs many wayes after he hath called vs too the fayth of the Gospell,
how God will exercyze us many ways After he hath called us too the faith of the Gospel,
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for else wee would bee weery of seruing him, and it would seeme too vs that his loue were but a very slender thing,
for Else we would be weary of serving him, and it would seem too us that his love were but a very slender thing,
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if wee should not learne to giue ouer all other things as little or nothing woorth, and too imbrace Iesus Christ.
if we should not Learn to give over all other things as little or nothing worth, and too embrace Iesus christ.
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Therefore let vs learne that S. Paules intent heere, is too drawe vs in such wyse vntoo God,
Therefore let us Learn that S. Paul's intent Here, is too draw us in such wise unto God,
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as nothing may let vs too walke in our calling:
as nothing may let us too walk in our calling:
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and that if wee haue not all thinges to our lyking in this world, wee may lerne too esteeme the inestimable benyfites of our God better than wee haue doone, that wee may say with Dauid (as he speaketh in his sixtenth Psalme) I haue myne heritage, which suffizeth me:
and that if we have not all things to our liking in this world, we may Learn too esteem the inestimable benyfites of our God better than we have done, that we may say with David (as he speaks in his Sixteenth Psalm) I have mine heritage, which suffizeth me:
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seeing that God hath giuen himself too mee, I haue so excellent a portion, that I passe not for going through all the afflictions of the world, Pouertie, sickenesse, reproche, feare,
seeing that God hath given himself too me, I have so excellent a portion, that I pass not for going through all the afflictions of the world, Poverty, sickness, reproach, Fear,
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& threatinings, all these thinges shalbee sweete too mee, so I possesse my God, and he make mee to feele that he hath chozen mee,
& threatinings, all these things shalbe sweet too me, so I possess my God, and he make me to feel that he hath chozen me,
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and reserued mee too himselfe, and is mynded too haue mee partaker of all his goodes.
and reserved me too himself, and is minded too have me partaker of all his goods.
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Thus you see in effect, that by this text wee may bee hartened and strengthened vntoo pacience, too beare myldly all the afflictions and aduersities of the worlde,
Thus you see in Effect, that by this text we may be heartened and strengthened unto patience, too bear mildly all the afflictions and adversities of the world,
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and not too bee greeued or out of conceyt: and that although God make vs now and then too drinke of a bitter cup,
and not too be grieved or out of conceit: and that although God make us now and then too drink of a bitter cup,
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and giue vs cause too sigh and lament, yit wee must not fall too repyning and grudging,
and give us cause too sighs and lament, yet we must not fallen too repining and grudging,
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but assure our selues that God hath giuen vs a good comfort, in that he hath called vs too bee parttakers of his kingdome,
but assure our selves that God hath given us a good Comfort, in that he hath called us too be partakers of his Kingdom,
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and so vttered his power already in vs, as wee ought as it were too aduaunce our selues aboue all earthly thinges,
and so uttered his power already in us, as we ought as it were too advance our selves above all earthly things,
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and too looke downe at them as at our feete. And for as much as wee doo not yit perceyue such fulnesse of Gods grace,
and too look down At them as At our feet. And for as much as we do not yet perceive such fullness of God's grace,
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as were to be wished, therfore S. Paule sendeth vs to the person of our Lord Iesus Christ.
as were to be wished, Therefore S. Paul sends us to the person of our Lord Iesus christ.
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And surely if he had not added, that God hath vttered his power in his only sonne,
And surely if he had not added, that God hath uttered his power in his only son,
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after such maner as we haue herd it:
After such manner as we have heard it:
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what a thing were it? For we myght alledge in way of reply, howso? where are these riches of God? For we be not only bereft of the goods of this world,
what a thing were it? For we might allege in Way of reply, howso? where Are these riches of God? For we be not only bereft of the goods of this world,
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but also we be as a dry & barrein grōud in respect of the grace of Gods holy spirit.
but also we be as a dry & barren gronvd in respect of the grace of God's holy Spirit.
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If there bee any portion of it in vs, it is so smal, as wee ought too bee ashamed of it:
If there be any portion of it in us, it is so small, as we ought too be ashamed of it:
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and yit for all this, wee bee moreouer plundged in our infirmities.
and yet for all this, we be moreover plunge in our infirmities.
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If yee speake of Gods power, it ought too get the vpper hand of all sinne in vs. But wee bee so weake, that wee bee as good as beaten downe.
If ye speak of God's power, it ought too get the upper hand of all sin in us But we be so weak, that we be as good as beaten down.
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Agein, it were meete that Gods image should shyne foorth in vs, and wee beare such store of fylthinesse and such blemishes about vs as is pitie too see.
Again, it were meet that God's image should shine forth in us, and we bear such store of fylthinesse and such blemishes about us as is pity too see.
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Wee should bee wholly consecrated too God, but the worlde holdes vs backe, and wee bee as it were snarled in it.
we should be wholly consecrated too God, but the world holds us back, and we be as it were snarled in it.
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Loe how the faythfull myght bee abasshed when any talke were ministered concerning Gods grace, if they stayed there, and were not led foorth too Iesus Christ.
Loe how the faithful might be abashed when any talk were ministered Concerning God's grace, if they stayed there, and were not led forth too Iesus christ.
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Not without cause therfore doth S. Paule adde here, that God did then vtter the excellencie of his power,
Not without cause Therefore does S. Paul add Here, that God did then utter the excellency of his power,
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when he rayzed our Lord Iesus Christ from death.
when he razed our Lord Iesus christ from death.
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And he speaketh purposely of his resurrection, bycause that in his death wee see nothing but astonishment.
And he speaks purposely of his resurrection, Because that in his death we see nothing but astonishment.
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For there appeered nothing but weaknesse: but by his vanquishing of death he shewed himself too bee the sonne of God,
For there appeared nothing but weakness: but by his vanquishing of death he showed himself too be the son of God,
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yea and the Lord of glorie and lyfe, who •ad all power in himself.
yea and the Lord of glory and life, who •ad all power in himself.
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And that also is the cause why S. Paule sayth, that God did set him at his ryght hand.
And that also is the cause why S. Paul say, that God did Set him At his right hand.
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For it had not bin ynough for Iesus Christ to haue bin rayzed agein, except he had a continuall and abyding dominion.
For it had not been enough for Iesus christ to have been razed again, except he had a continual and abiding dominion.
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Trew it is that euen in his (only) resurrection, wee haue a record that he is the sonne of God:
True it is that even in his (only) resurrection, we have a record that he is the son of God:
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but yit for all that, wee must passe one step further, namely that he had not a blast of power and away,
but yet for all that, we must pass one step further, namely that he had not a blast of power and away,
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but that by his ryzing agein, he atteined such superioritie, that all the world is gouerned by him,
but that by his ryzing again, he attained such superiority, that all the world is governed by him,
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and he is now set downe at the right hand of God his father, to maynteyne and preserue his seruantes that call vppon him,
and he is now Set down At the right hand of God his father, to maintain and preserve his Servants that call upon him,
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and put them selues intoo his keeping, and hath sufficient power to ouercome Satan and al the world, and all our enemyes.
and put them selves into his keeping, and hath sufficient power to overcome Satan and all the world, and all our enemies.
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Now then wee see S. Paules meaning:
Now then we see S. Paul's meaning:
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that forasmuch as wee myght bee cast downe, and our fayth at least wyse sore shaken,
that forasmuch as we might be cast down, and our faith At least wise soar shaken,
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if wee should looke no further than too our selues:
if we should look no further than too our selves:
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therefore he setteth Iesus Christ before vs, as the trew patterne, wherin wee may see the thing that as yit is vnseene in our selues:
Therefore he sets Iesus christ before us, as the true pattern, wherein we may see the thing that as yet is unseen in our selves:
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that is too wit, Gods inestimable power which surmounteth the whole world. For first he is rayzed from death:
that is too wit, God's inestimable power which surmounteth the Whole world. For First he is razed from death:
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and secondly he is set at the ryght hand of his father. Now the speaking of Gods ryght hand is a resemblance taken of men.
and secondly he is Set At the right hand of his father. Now the speaking of God's right hand is a resemblance taken of men.
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It is certeyne that God hath nother ryght hande nor lefte, for he is infinite,
It is certain that God hath neither right hand nor left, for he is infinite,
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Therefore wee must not imagin any place certeine, when Gods ryght hande is spoken of.
Therefore we must not imagine any place certain, when God's right hand is spoken of.
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And wehn as it is sayd, that Iesus Christ sitteth there, it is too shewe that he filleth all the world with his power.
And wehn as it is said, that Iesus christ Sitteth there, it is too show that he fills all the world with his power.
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Trew it is, that as in respect of his manhood, he is in heauen:
True it is, that as in respect of his manhood, he is in heaven:
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and it is one of the Articles of our fayth, that he is ascended into heauen.
and it is one of the Articles of our faith, that he is ascended into heaven.
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But yit notwithstanding, although he bee absent from vs in his body: and that there is a great distaunce betwixt vs:
But yet notwithstanding, although he be absent from us in his body: and that there is a great distance betwixt us:
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it is no let but that he filleth all things with his holy spirit, and dwelleth in vs himselfe,
it is no let but that he fills all things with his holy Spirit, and dwells in us himself,
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and that wee bee nourished by his owne substaunce, according to this saying, that his flesh is our meate, & his blud our drinke.
and that we be nourished by his own substance, according to this saying, that his Flesh is our meat, & his blood our drink.
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Yee see then how that Gods right hand is not some certeyn place for Christ to sit in,
Ye see then how that God's right hand is not Some certain place for christ to fit in,
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but the souereinty which he hath obteyned too gouerne the whole world.
but the souereinty which he hath obtained too govern the Whole world.
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And (as I sayd afore) it is a similitude borowed of men, as when a prince maketh his vicegerent, he setteth him at his right side,
And (as I said afore) it is a similitude borrowed of men, as when a Prince makes his vicegerent, he sets him At his right side,
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as who should say, Loe here the second person (of my Realme) whom I will haue men too obey.
as who should say, Lo Here the second person (of my Realm) whom I will have men too obey.
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God then in the person of our Lord Iesus Christ, ment too shewe that he is our father.
God then in the person of our Lord Iesus christ, meant too show that he is our father.
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Trew it is that the whole fulnesse of the Godhead is in Iesus Christ.
True it is that the Whole fullness of the Godhead is in Iesus christ.
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Howbeit forasmuch as wee bee heauie and sothfull, and vnable too atteyne too the maiestie of God,
Howbeit forasmuch as we be heavy and sothfull, and unable too attain too the majesty of God,
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therefore it is sayde, that Iesus Christ hath obteyned all souereintie, so as wee bee sure that he hath vs in his protection,
Therefore it is said, that Iesus christ hath obtained all sovereignty, so as we be sure that he hath us in his protection,
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& that being vnder his hand, wee be safe, and all the diuels of hell (doo what they can) cannot preuayle at al ageinst vs. For who is it that hath al power? It is euē our head.
& that being under his hand, we be safe, and all the Devils of hell (do what they can) cannot prevail At all against us For who is it that hath all power? It is even our head.
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Although thē that we which are his members be weak:
Although them that we which Are his members be weak:
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yit is there strength ynough in the head, which is the chiefe part of the body.
yet is there strength enough in the head, which is the chief part of the body.
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And so ye see for what cause it is sayd, that Iesus Christ is set at the right hand of God his father:
And so you see for what cause it is said, that Iesus christ is Set At the right hand of God his father:
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namely too shewe vs that wee neede not too seeke farre for his help, seeing he gouerneth all things both aboue and beneath,
namely too show us that we need not too seek Far for his help, seeing he Governs all things both above and beneath,
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and wee •ee committed too his charge here.
and we •ee committed too his charge Here.
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He sayeth that God hath vttered his high and infinite power in vs. Howebeeit forasmuch as that suffizeth not, by reason of the infirmities which wee feele,
He Saith that God hath uttered his high and infinite power in us However forasmuch as that suffizeth not, by reason of the infirmities which we feel,
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& for that there is so much amisse in vs still, and wee bee not yit come too the full measure, no nor too the hundreth part of it:
& for that there is so much amiss in us still, and we be not yet come too the full measure, no nor too the Hundredth part of it:
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therefore too the intent we may bee the better assured of all the things that wee want, wee must consider them in Iesus Christ:
Therefore too the intent we may be the better assured of all the things that we want, we must Consider them in Iesus christ:
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Are wee then subiect yit still vntoo death? Behold Iesus Christ is receyued vp intoo euerlasting life:
are we then Subject yet still unto death? Behold Iesus christ is received up into everlasting life:
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for the very cause why he became a mortall man as wee bee, was that the life which he hath, might belong vnto vs. Doth sinne dwell still in vs? Behold, Iesus Christ hath no spot nor blemish in him.
for the very cause why he became a Mortal man as we be, was that the life which he hath, might belong unto us Does sin dwell still in us? Behold, Iesus christ hath no spot nor blemish in him.
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Are wee weake? He is the power of God his father, and looke whatsoeuer he receyued in his manhod, which he tooke of vs, was for our sakes and too our behoofe.
are we weak? He is the power of God his father, and look whatsoever he received in his manhood, which he took of us, was for our sakes and too our behoof.
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Too bee short, looke whatsoeuer wee want, and whatsoeuer may comfort or quicken vs, we shall fynd it in our Lord Iesus Christ,
Too be short, look whatsoever we want, and whatsoever may Comfort or quicken us, we shall find it in our Lord Iesus christ,
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bycause wee should not bee in care and perplexitie, as though we were excluded from the benefites that S. Paule hath made mention of heretoofore.
Because we should not be in care and perplexity, as though we were excluded from the benefits that S. Paul hath made mention of heretofore.
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Finally wee should neuer haue any settled trust, except wee knew that the things which are wanting in our selues, are in our head.
Finally we should never have any settled trust, except we knew that the things which Are wanting in our selves, Are in our head.
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For the measure of Gods gracious giftes is very fimall, yea euen in the perfectest folke,
For the measure of God's gracious Gifts is very fimall, yea even in the perfectest folk,
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and in such as are forewardest ▪ and haue profited most of all. Sith it is so then, wee should alwayes hang in a mamering and doubt.
and in such as Are forewardest ▪ and have profited most of all. Sith it is so then, we should always hang in a mamering and doubt.
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But when wee know that all is accomplished in our Lord Iesus Christ, and that he is as it were the first fruites,
But when we know that all is accomplished in our Lord Iesus christ, and that he is as it were the First fruits,
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and that wee were sanctifyed in him, and that in his person wee haue receyued the things aforehand, which shall bee 〈 ◊ 〉 vs in all plentifulnesse hereafter when he hath taken vs out of this world:
and that we were sanctified in him, and that in his person we have received the things aforehand, which shall be 〈 ◊ 〉 us in all plentifulness hereafter when he hath taken us out of this world:
cc cst pns12 vbdr vvn p-acp pno31, cc cst p-acp po31 n1 pns12 vhb vvn dt n2 av, r-crq vmb vbi 〈 sy 〉 pno12 p-acp d n1 av c-crq pns31 vhz vvn pno12 av pp-f d n1:
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there verily lyeth our certeintie, wheruppon wee ought too rest, that wee bee not shaken downe with any temptation.
there verily lies our certainty, whereupon we ought too rest, that we be not shaken down with any temptation.
a-acp av-j vvz po12 n1, c-crq pns12 vmd av vvi, cst pns12 vbb xx vvn a-acp p-acp d n1.
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Too bee short, wee bee taught by this text, that although Gods grace bee weake in vs, that is too say,
Too be short, we be taught by this text, that although God's grace be weak in us, that is too say,
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although he haue put but a small beginning of it in vs, and not so large an abundance as were requisite or too bee wished for:
although he have put but a small beginning of it in us, and not so large an abundance as were requisite or too be wished for:
cs pns31 vhb vvn p-acp dt j n1 pp-f pn31 p-acp pno12, cc xx av j dt n1 a-acp vbdr j cc av vbi vvn p-acp:
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yit notwithstanding the same giueth vs a taste and sauer too trust in him.
yet notwithstanding the same gives us a taste and savour too trust in him.
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For there cannot bee so little grace of his holy spirit in vs, but that (as sayeth S. Paule in the eyght too the Romanes) we know the same is as a gage or earnest penny aforehand, of the lyfe that he hath promised.
For there cannot be so little grace of his holy Spirit in us, but that (as Saith S. Paul in the eyght too the Romans) we know the same is as a gage or earnest penny aforehand, of the life that he hath promised.
p-acp a-acp vmbx vbi av j n1 pp-f po31 j n1 p-acp pno12, cc-acp d (c-acp vvz n1 np1 p-acp dt crd av dt njp2) pns12 vvb dt d vbz p-acp dt n1 cc j n1 av, pp-f dt n1 cst pns31 vhz vvn.
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Trew it is that this lump of sinne dwelleth still in vs:
True it is that this lump of sin dwells still in us:
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but it ought too content vs that God voutsafeth too bestowe neuer so little of his holy spirite vppon vs.
but it ought too content us that God vouchsafeth too bestow never so little of his holy Spirit upon us
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Furthermore, for asmuch as wee can not be sure of all these things, consydering the slendernesse that is in our selues,
Furthermore, for as as we can not be sure of all these things, considering the slenderness that is in our selves,
av, c-acp av c-acp pns12 vmb xx vbi j pp-f d d n2, vvg dt n1 cst vbz p-acp po12 n2,
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and the infirmities and wantes which wee haue: therfore wee must lift vp our eyes to Iesus Christ.
and the infirmities and Wants which we have: Therefore we must lift up our eyes to Iesus christ.
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Yea, what auaileth it vs, that wee may fynd all perfection in hym? for wee bee tootoo farre of from hym.
Yea, what avails it us, that we may find all perfection in him? for we be tootoo Far of from him.
uh, q-crq vvz pn31 pno12, cst pns12 vmb vvi d n1 p-acp pno31? c-acp pns12 vbb av av-j pp-f p-acp pno31.
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Wee bee farre from hym as in respect of distance of places, & in that respect doth S. Paul say, that wee bee absent from hym,
we be Far from him as in respect of distance of places, & in that respect does S. Paul say, that we be absent from him,
pns12 vbb av-j p-acp pno31 a-acp p-acp n1 pp-f n1 pp-f n2, cc p-acp d n1 vdz n1 np1 vvi, cst pns12 vbb j p-acp pno31,
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bicause we walke but by faith, and not by open eye syght and beholding. But yit for al that, wee he members of his body. Then seeing it is so:
Because we walk but by faith, and not by open eye sight and beholding. But yet for all that, we he members of his body. Then seeing it is so:
c-acp pns12 vvb cc-acp p-acp n1, cc xx p-acp j n1 n1 cc vvg. p-acp av p-acp d d, pns12 pns31 n2 pp-f po31 n1. av vvg pn31 vbz av:
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like as a roote cannot bee separated from the tree, but sendeth foorth his sap intoo all the boughes and braunches of it:
like as a root cannot be separated from the tree, but sends forth his sap into all the boughs and branches of it:
av-j c-acp dt n1 vmbx vbi vvn p-acp dt n1, cc-acp vvz av po31 n1 p-acp d dt n2 cc n2 pp-f pn31:
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Euen so let vs vnderstand, that the end wherunto our Lord Iesus Christ hath in such fulnesse receiued the spiritual gifts that belong too the heauenly life, is too communicate them too vs so farre foorth as needeth,
Even so let us understand, that the end whereunto our Lord Iesus christ hath in such fullness received the spiritual Gifts that belong too the heavenly life, is too communicate them too us so Far forth as needs,
av av vvb pno12 vvi, cst dt n1 c-crq po12 n1 np1 np1 vhz p-acp d n1 vvd dt j n2 cst vvb av dt j n1, vbz av vvb pno32 av pno12 av av-j av c-acp vvz,
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euen from degree too degree, according as w• shall haue profited in the faith.
even from degree too degree, according as w• shall have profited in the faith.
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And heerewithall let vs continually beare in mynd, that wee must stoope and humble our selues,
And herewithal let us continually bear in mind, that we must stoop and humble our selves,
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and (bee contented too) bee still farre of from the perfection whereuntoo it becommeth vs too aspyre,
and (bee contented too) be still Far of from the perfection whereunto it becomes us too aspire,
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and too bee as hungrie folkes, so as wee feeling our owne necessitie and lacke, must runne too our God too beg at his hand, knowing that he is able too increace it from day too day,
and too be as hungry folks, so as we feeling our own necessity and lack, must run too our God too beg At his hand, knowing that he is able too increase it from day too day,
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and that if it were not so, wee should bee vndoone out of hand, and al should go too wrecke and vanishe away,
and that if it were not so, we should be undone out of hand, and all should go too wreck and vanish away,
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but that he continueth the thing that he hath begunne.
but that he Continueth the thing that he hath begun.
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Yee see then how it standeth vs on hand too bee ioyned too our Lord Iesus Christ,
Ye see then how it Stands us on hand too be joined too our Lord Iesus christ,
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and too knowe that there is an inseparable bond betweene him and vs. And inasmuch as he once became poore too make vs ryche,
and too know that there is an inseparable bound between him and us And inasmuch as he once became poor too make us rich,
cc av vvb cst pc-acp vbz dt j n1 p-acp pno31 cc pno12 cc av c-acp pns31 a-acp vvd j av vvb pno12 j,
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as it is sayde in another place:
as it is said in Another place:
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that is the very meane wherby all the riches that are in him, are at this day communicated vntoo vs. Not that wee haue the full fruition of them, as I sayd afore:
that is the very mean whereby all the riches that Are in him, Are At this day communicated unto us Not that we have the full fruition of them, as I said afore:
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but bycause it is ynough for vs that wee haue some small portion of them, too make vs taste the loue of God,
but Because it is enough for us that we have Some small portion of them, too make us taste the love of God,
cc-acp c-acp pn31 vbz av-d p-acp pno12 cst pns12 vhb d j n1 pp-f pno32, av vvb pno12 vvi dt n1 pp-f np1,
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and too knowe that he will not fayle vs in any thing, but that sith he hath giuen vs a warrant that he is come neere vntoo vs,
and too know that he will not fail us in any thing, but that sith he hath given us a warrant that he is come near unto us,
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and dwelleth in vs by his holy spirit, as wee haue seene in the second too the Corinthians:
and dwells in us by his holy Spirit, as we have seen in the second too the Corinthians:
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he will also •ll vs euen vntoo the end.
he will also •ll us even unto the end.
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His vsing of the woord Inriche, is too shew that there shall alwayes be want & needinesse in vs. Neuerthelesse let vs trust boldly to this promis, that he which hath begun the good work in vs, will go through with the same,
His using of the word Enrich, is too show that there shall always be want & neediness in us Nevertheless let us trust boldly to this promise, that he which hath begun the good work in us, will go through with the same,
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yea euen vntoo the day of our Lord Iesus Christ.
yea even unto the day of our Lord Iesus christ.
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And that is sayd too giue vs some refreshing when our lyfe is (too our seeming) ouerlong,
And that is said too give us Some refreshing when our life is (too our seeming) overlong,
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and wee would fayne that the sayde perfection were alreadie shewed openly in vs, and that Iesus Christ were come agein.
and we would fain that the said perfection were already showed openly in us, and that Iesus christ were come again.
cc pns12 vmd vvi cst dt j-vvn n1 vbdr av vvn av-j p-acp pno12, cc cst np1 np1 vbdr vvn av.
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But it is sayd that vntoo that day wee must alwayes bee iourneying, and go on still foreward further and further,
But it is said that unto that day we must always be journeying, and go on still forward further and further,
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and beseeche God that he suffer vs not too quayle. Sure wee bee that wee shall neuer fayle too susteyne want and necessitie:
and beseech God that he suffer us not too quail. Sure we be that we shall never fail too sustain want and necessity:
cc vvb np1 cst pns31 vvb pno12 xx av vvi. j pns12 vbb cst pns12 vmb av-x vvi av vvi n1 cc n1:
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but yit will he succour vs in such wise, as wee shall perceyue that if he haue once voutsafed too behold vs with the eye of his mercie, it is too accomplish the •oorke of our saluation throughout,
but yet will he succour us in such wise, as we shall perceive that if he have once vouchsafed too behold us with the eye of his mercy, it is too accomplish the •oorke of our salvation throughout,
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and (too doo vs too wit,) that he hath not knit vs too our Lord Iesus Christ for nought,
and (too do us too wit,) that he hath not knit us too our Lord Iesus christ for nought,
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but that his so dooyng hath bin, too the ende that euery of vs myght euen now, according too the measure of his fayth, possesse the goods that are peculiar too him, till he haue fylled vs too the full:
but that his so doing hath been, too the end that every of us might even now, according too the measure of his faith, possess the goods that Are peculiar too him, till he have filled us too the full:
cc-acp cst po31 av vdg vhz vbn, av dt n1 cst d pp-f pno12 vmd av av, vvg av dt n1 pp-f po31 n1, vvb dt n2-j cst vbr j av pno31, c-acp pns31 vhb vvn pno12 av dt j:
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which shall bee when he hath knit vs fully too him.
which shall be when he hath knit us Fully too him.
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But now let vs cast our selues downe before the maiestie of our good God, with acknowledgment of our sinnes, praying him too make vs so too feele them,
But now let us cast our selves down before the majesty of our good God, with acknowledgment of our Sins, praying him too make us so too feel them,
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as it may drawe vs from them, and cause vs to direct our lyfe obediently according too his commaundements,
as it may draw us from them, and cause us to Direct our life obediently according too his Commandments,
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so as we may shewe by our deedes, that he hath not bought vs so deerely in vayne,
so as we may show by our Deeds, that he hath not bought us so dearly in vain,
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but that wee giue ouer all our owne fleshly lustes, and yeeld our selues wholly too the seruice of him that hath once adopted vs for his heritage.
but that we give over all our own fleshly lusts, and yield our selves wholly too the service of him that hath once adopted us for his heritage.
cc-acp cst pns12 vvb p-acp d po12 d j n2, cc vvb po12 n2 av-jn av dt n1 pp-f pno31 cst vhz a-acp vvn pno12 p-acp po31 n1.
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And therefore let vs all say, Almyghtie God our heauenly father. &c.
And Therefore let us all say, Almighty God our heavenly father. etc.
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The eight Sermon vpon the first Chapter.
The eight Sermon upon the First Chapter.
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19. And that you may knovv vvhat the excellent greatnesse of his povver is tovvardes vs beleeuers, according too the vvorking of the myghtinesse of his strength,
19. And that you may know what the excellent greatness of his power is towards us believers, according too the working of the myghtinesse of his strength,
crd cc cst pn22 vmb vvi r-crq dt j n1 pp-f po31 n1 vbz p-acp pno12 n2, vvg av dt vvg pp-f dt n1 pp-f po31 n1,
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20. VVhich he vttered in Iesus Christ vvhen he raised him from the dead, and made him too sit at his ryght hand in the heauenly places.
20. Which he uttered in Iesus christ when he raised him from the dead, and made him too fit At his right hand in the heavenly places.
crd r-crq pns31 vvd p-acp np1 np1 c-crq pns31 vvd pno31 p-acp dt j, cc vvd pno31 av vvi p-acp po31 j-jn n1 p-acp dt j n2.
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21. Aboue all principalitie, and myghtinesse, and povver, and Lordship, and aboue all names that are named, not onely in this vvorld,
21. Above all principality, and myghtinesse, and power, and Lordship, and above all names that Are nam, not only in this world,
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but also in that vvhich is too come.
but also in that which is too come.
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22. And hath put all things vnder the feete of him, and set him ouer all things, too bee the head of the Church,
22. And hath put all things under the feet of him, and Set him over all things, too be the head of the Church,
crd np1 vhz vvn d n2 p-acp dt n2 pp-f pno31, cc vvd pno31 p-acp d n2, av vbi dt n1 pp-f dt n1,
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23. VVhich is the body of him vvhich filleth all in all.
23. Which is the body of him which fills all in all.
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I Began too tell you this morning, howe God hath sufficiently declared vntoo vs, that if we haue and possesse his only sonne Iesus Christ, wee haue the full perfection of all good things,
I Began too tell you this morning, how God hath sufficiently declared unto us, that if we have and possess his only son Iesus christ, we have the full perfection of all good things,
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so as if wee cast our eye vppon him, wee may see all that is too bee wished.
so as if we cast our eye upon him, we may see all that is to be wished.
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And therefore that although there bee many thinges blame woorthy in vs, yea and that we fynd nothing but frayltie in our selues:
And Therefore that although there be many things blame worthy in us, yea and that we find nothing but frailty in our selves:
cc av cst cs pc-acp vbb d n2 vvb j p-acp pno12, uh cc cst pns12 vvb pix cc-acp n1 p-acp po12 n2:
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yit wee shall haue a sure and substantiall stud too leane vntoo, in that our Lord Iesus Christ calleth vs too him,
yet we shall have a sure and substantial stud too lean unto, in that our Lord Iesus christ calls us too him,
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and telleth vs that the things which he hath receyued of God his father, are common too vs,
and Telleth us that the things which he hath received of God his father, Are Common too us,
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and that although wee inioy them not as yit too the full, yit wee cannot bee disappoynted of them.
and that although we enjoy them not as yet too the full, yet we cannot be disappointed of them.
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Too bee short, I told you also that our Lord Iesus Christ is set at the ryght hand of God his father, too the ende that wee myght bee sure that all things are vnder his hand,
Too be short, I told you also that our Lord Iesus christ is Set At the right hand of God his father, too the end that we might be sure that all things Are under his hand,
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& that he rules the whole world, and that all good things are of him,
& that he rules the Whole world, and that all good things Are of him,
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and he is able too disappoynt all anoyances, insomuch that if we be vnder his protection, wee may defye the diuell and all our enemyes.
and he is able too disappoint all annoyances, insomuch that if we be under his protection, we may defy the Devil and all our enemies.
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And now too the intent wee should lerne too content our selues the better with Iesus Christ alone,
And now too the intent we should Learn too content our selves the better with Iesus christ alone,
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and not wander heere and there as we be woont too doo: S. Paule addeth expresly, that he vvas set aboue all myghtinesse, souereintie, principalitie, and povver.
and not wander Here and there as we be wont to do: S. Paul adds expressly, that he was Set above all myghtinesse, sovereignty, principality, and power.
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No dout but that he meaneth the Angells:
No doubt but that he means the Angels:
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howbeit he hath vsed this maner of speeche, to hold vs the better too our Lord Iesus Christ, that no fancy myght turne vs from him:
howbeit he hath used this manner of speech, to hold us the better too our Lord Iesus christ, that no fancy might turn us from him:
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as if he should say, although God haue imparted some portion of his glorie, dignitie, and power among the Angells:
as if he should say, although God have imparted Some portion of his glory, dignity, and power among the Angels:
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yit dooth it no whit diminish, that which he hath giuen too Iesus Christ:
yet doth it no whit diminish, that which he hath given too Iesus christ:
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and therefore, wee shall fynd in him all things that are needfull, so as wee neede not too gad heere and there for them,
and Therefore, we shall find in him all things that Are needful, so as we need not too gad Here and there for them,
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and mediators vntoo God, sprang vp euery whit of it of none other cause, than for want of knowing of our Lord Iesus Christ,
and mediators unto God, sprang up every whit of it of none other cause, than for want of knowing of our Lord Iesus christ,
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nother is it lawfull too ioyne any companion with him, bycause all preeminence, and whatsoeuer else may bee thought or deuyzed too bee moste noble and excellent, is there, that is too say, in our Lord Iesus Christ,
neither is it lawful too join any Companion with him, Because all preeminence, and whatsoever Else may be Thought or deuyzed too be most noble and excellent, is there, that is too say, in our Lord Iesus christ,
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and he (only) is too bee sought vntoo, as Paule himselfe sayeth also in the first too the Colossians.
and he (only) is to be sought unto, as Paul himself Saith also in the First too the colossians.
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For it is not now alate that the world hath sought occasion too turne away from our Lord Iesus Christ, vnder colour of seeking too the Angells of heauen.
For it is not now alate that the world hath sought occasion too turn away from our Lord Iesus christ, under colour of seeking too the Angels of heaven.
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Wee see how Gods creatures are alwayes drawen too some superstition, and men make Idolls of them,
we see how God's creatures Are always drawn too Some Superstition, and men make Idols of them,
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bycause God executeth his souereintie by the Angells, and they be as it were his handes, his officers, and his instrumentes.
Because God Executeth his sovereignty by the Angels, and they be as it were his hands, his Officers, and his Instruments.
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That is the cause why men think them selues too haue doone much in betaking themselues too S. Michaell, or too S. Gabriell,
That is the cause why men think them selves too have done much in betaking themselves too S. Michael, or too S. Gabriel,
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or too I wote not whom else. For (as I sayd) it is not a vyce newly deuyzed:
or too I wot not whom Else. For (as I said) it is not a vice newly deuyzed:
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the diuell who is the father and author of lying, hath intangled men at all tymes with such fancies,
the Devil who is the father and author of lying, hath entangled men At all times with such fancies,
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yea and euen the Christians haue folowed the example of the heathen mens doings in that behalfe.
yea and even the Christians have followed the Exampl of the heathen men's doings in that behalf.
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For the heathen men haue alwayes surmized the Angells too bee as halfe goddes, and thought too haue them as their mediators, wherby too come vntoo God,
For the heathen men have always surmized the Angels too be as half God's, and Thought too have them as their mediators, whereby too come unto God,
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bycause they were not woorthie of themselues. And euen after the same maner, talk the Papistes at this day.
Because they were not worthy of themselves. And even After the same manner, talk the Papists At this day.
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Now, the selfsame abhominations began too be buylded vppon the earth euen in S. Paules tyme.
Now, the selfsame abominations began too be builded upon the earth even in S. Paul's time.
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And for that cause he sheweth that it is not lawfull too match any thing with Iesus Christ,
And for that cause he shows that it is not lawful too match any thing with Iesus christ,
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but that although the Angells •ee magnifyed, and bee called vertewes, powers, Lordshippes, and dominations, and men giue them what other tytles they li•t:
but that although the Angels •ee magnified, and be called Virtues, Powers, Lordships, and dominations, and men give them what other titles they li•t:
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yit must they stoope and bee inferiour too the head, and the cheefe dignitie must bee reserued too Gods sonne, bycause that all knees must bow before him, not only of worldly creatures, but also of heauenly.
yet must they stoop and be inferior too the head, and the chief dignity must be reserved too God's son, Because that all knees must bow before him, not only of worldly creatures, but also of heavenly.
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Wee see then that the cause of S. Paules packing toogither of so manie woordes in this place too expresse the Angells withall, is that wee should the better bee hilde too our Lord Iesus Christ,
we see then that the cause of S. Paul's packing together of so many words in this place too express the Angels withal, is that we should the better be hilde too our Lord Iesus christ,
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and rest wholly vppon him, without wandering one way or other, vnder pretence that the Angells haue excellent and noble giftes.
and rest wholly upon him, without wandering one Way or other, under pretence that the Angels have excellent and noble Gifts.
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And so wee see and may gather vpon this streyne, that all the dotage of the popedomme in imagining of Patrons, Aduocates,
And so we see and may gather upon this streyne, that all the dotage of the popedomme in imagining of Patrons, Advocates,
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and of the things giuen vntoo him by God his father:
and of the things given unto him by God his father:
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For wee haue no mynd too repoze our selues vppon him, except wee know too what ende he is come.
For we have no mind too repoze our selves upon him, except we know too what end he is come.
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But the Papistes haue on the one syde imagined themselues too bee separated from our Lord Iesus Christ, not knowing that he is become our brother, too the end wee should repayre familiarly vntoo him:
But the Papists have on the one side imagined themselves too be separated from our Lord Iesus christ, not knowing that he is become our brother, too the end we should repair familiarly unto him:
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and on the other syde they haue robbed him of his office which is allotted him in the holy scripture,
and on the other side they have robbed him of his office which is allotted him in the holy scripture,
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and made but a dead thing of it.
and made but a dead thing of it.
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So much the more therefore behoueth it vs too marke wel these sayings, that we be made al one,
So much the more Therefore behooves it us to mark well these sayings, that we be made all one,
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& gathered togither into one body with the Angells of heauen, and with the holy fathers that lyued vnder the Lawe,
& gathered together into one body with the Angels of heaven, and with the holy Father's that lived under the Law,
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and that wee and all the Prophetes, Apostles, and Martirs, must with one common accord glorify our commō head Iesus Christ,
and that we and all the prophets, Apostles, and Martyrs, must with one Common accord Glorify our Common head Iesus christ,
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and resort vntoo him, and that he must bee set vp on hye for euery man too looke at,
and resort unto him, and that he must be Set up on high for every man too look At,
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and that wee must not wilfully put blyndfoldings before our eyes, but take away all impediment, that his glorye be not in any wyse dimmed.
and that we must not wilfully put blyndfoldings before our eyes, but take away all impediment, that his glory be not in any wise dimmed.
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The very meane then to ouercome all lets that Satan shall cast in our way too stop vs from comming too Iesus Christ, is too consider that there is no dignitie or worthinesse in the whole world,
The very mean then to overcome all lets that Satan shall cast in our Way too stop us from coming too Iesus christ, is too Consider that there is no dignity or worthiness in the Whole world,
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neyther aboue nor beneath, which is not made too stope, too the end wee should all of vs bee ioyned vntoo him, with one accord.
neither above nor beneath, which is not made too stope, too the end we should all of us be joined unto him, with one accord.
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Thus you see in effect what wee haue too gather vpon this text.
Thus you see in Effect what we have too gather upon this text.
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Trew it is that by those wordes, wee be doone too vndestrand also, that God distributeth offices among his Angels as pleaseth him,
True it is that by those words, we be done too vndestrand also, that God distributeth Offices among his Angels as Pleases him,
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so as one hath a greater charge than another.
so as one hath a greater charge than Another.
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Yit notwithstanding it is not in our power too knowe how the case standeth with them.
Yet notwithstanding it is not in our power too know how the case Stands with them.
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Let vs bee contented too knowe it according too the measure of our fayth, and onely giue eare too Gods woord,
Let us be contented too know it according too the measure of our faith, and only give ear too God's word,
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and in all sobernesse learne of him, without giuing brydle too our owne fond curiositie,
and in all soberness Learn of him, without giving bridle too our own found curiosity,
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as a number doo, whom wee see disputing finely of the Angels, as though euery of them would bee marshal of Gods house, too place euery of the Angels according too his degree.
as a number do, whom we see disputing finely of the Angels, as though every of them would be marshal of God's house, too place every of the Angels according too his degree.
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For there is not a more diuilish malapertnesse, than too babble in that sort of Gods secrets,
For there is not a more devilish malapertness, than too babble in that sort of God's secrets,
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further than God hath made vs priuie too them by his woord.
further than God hath made us privy too them by his word.
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Therefore let vs hold our selues contented, that the Angels (how noble so euer they bee) are ordeyned too be the ministers of our welfare, by meanes of Iesus Christ.
Therefore let us hold our selves contented, that the Angels (how noble so ever they be) Are ordained too be the Ministers of our welfare, by means of Iesus christ.
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And whensoeuer wee intend too haue the familiaritie (or acquintance and helpe) of them:
And whensoever we intend too have the familiarity (or acquaintance and help) of them:
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Let vs not doo as the Papists doo, which haue their peculiar prayers too make vnto them:
Let us not do as the Papists do, which have their peculiar Prayers too make unto them:
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but let vs repayre too Iesus Christ:
but let us repair too Iesus christ:
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for by that meanes shal all things become common betweene them and vs. When hauing spoken of the Churche, wee say, I beleeue the communion of Saincts:
for by that means shall all things become Common between them and us When having spoken of the Church, we say, I believe the communion of Saints:
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it is certeyne that the Angels are comprehended therin, seeing that God imployeth them too doo vs seruice.
it is certain that the Angels Are comprehended therein, seeing that God employeth them to do us service.
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And why doth he so? It is not for that wee bee worthye of it:
And why does he so? It is not for that we be worthy of it:
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but bycause he hath gathered vs all toogither vnder Iesus Christ. That therefore is the verye bond of concorde and brotherhood betweene vs and the Angels.
but Because he hath gathered us all together under Iesus christ. That Therefore is the very bound of concord and brotherhood between us and the Angels.
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Now hereupon S. Paule addeth, that Iesus Christ hath obteyned a name, (that is too say, a maiestie) which is aboue al names,
Now hereupon S. Paul adds, that Iesus christ hath obtained a name, (that is too say, a majesty) which is above all names,
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as vvell in heauen as in earth. as well in heaven as in earth.
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Here S. Paule sheweth vs briefly, that all our wisdome is to know the benefits that are brought vnto vs by the sonne of God,
Here S. Paul shows us briefly, that all our Wisdom is to know the benefits that Are brought unto us by the son of God,
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and which wee possesse in him alone, so our fayth bee settled wholy vppon him, according as it is sayd in the Acts of the Apostles, that there is none other name giuen vnder heauen, whereby wee must bee saued.
and which we possess in him alone, so our faith be settled wholly upon him, according as it is said in the Acts of the Apostles, that there is none other name given under heaven, whereby we must be saved.
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For (as I told you this morning) inasmuch as God is incomprehensible, and dwelleth in light which wee cannot approche vntoo, (as S. Paule termeth it:) Iesus Christ must as it were step in betwixte him and vs, too the end wee may preace boldly vntoo him,
For (as I told you this morning) inasmuch as God is incomprehensible, and dwells in Light which we cannot approach unto, (as S. Paul termeth it:) Iesus christ must as it were step in betwixt him and us, too the end we may press boldly unto him,
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and know that he is not far distant, nor farre separated from vs, wherfore let vs marke that whereas here is mention made of Name: it is bycause God wilbee knowen in the person of his onely sonne.
and know that he is not Far distant, nor Far separated from us, Wherefore let us mark that whereas Here is mention made of Name: it is Because God wilbee known in the person of his only son.
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It is sayd herewithall, that there are not manie Godheads. As touching the essence or being, wee haue but onely one God: It is said herewithal, that there Are not many Godheads. As touching the essence or being, we have but only one God:
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and yit in Iesus Christ wee haue the liuely and expresse image of the father, so as ther wee finde whatsoeuer is expedient and requisite for our saluation.
and yet in Iesus christ we have the lively and express image of the father, so as there we find whatsoever is expedient and requisite for our salvation.
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It is said that wee ought too glorye in our knowing of the onely one God: It is said that we ought too glory in our knowing of the only one God:
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but yit that is accomplished in the person of our Lord Iesus Christ, bycause that when men go about too seeke God, they enter intoo a terrible maze,
but yet that is accomplished in the person of our Lord Iesus christ, Because that when men go about too seek God, they enter into a terrible maze,
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vnlesse Iesus Christ bee their way and leader. Thus wee see now whereat S. Paule amed.
unless Iesus christ be their Way and leader. Thus we see now whereat S. Paul amed.
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And it is added also, that the same is not onely for this worlde, but also for the other:
And it is added also, that the same is not only for this world, but also for the other:
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wherby is ment, that the knoweledge which wee haue of Iesus Christ, will suffize vs for the heauenly lyfe.
whereby is meant, that the knowledge which we have of Iesus christ, will suffice us for the heavenly life.
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Nowe it should seeme at the first blush, that there is some contrarietie beetweene this Text,
Now it should seem At the First blush, that there is Some contrariety between this Text,
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and that which is sayd in the fifteenth Chapter of the first Epistle too the Corinthians.
and that which is said in the fifteenth Chapter of the First Epistle too the Corinthians.
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For there he sayeth, that at the latter day when the worlde shalbee iudged, our Lord Iesus Christ shall yeeld vp the kingdome too God his father, of whom he holdeth it:
For there he Saith, that At the latter day when the world shalbe judged, our Lord Iesus christ shall yield up the Kingdom too God his father, of whom he holds it:
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and here he sayeth, that Christ is stab•ished in all aucthoritie, yea euen for the worlde too come.
and Here he Saith, that christ is stab•ished in all Authority, yea even for the world too come.
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But these twoo agree very well.
But these twoo agree very well.
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For wheras he sayeth, that Iesus Christ hath a name aboue al names, and that he is the image of God his father:
For whereas he Saith, that Iesus christ hath a name above all names, and that he is the image of God his father:
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that is bycause of our rudenesse and infirmitie, according also as when he is called Gods liuetenant, that is,
that is Because of our rudeness and infirmity, according also as when he is called God's lieutenant, that is,
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bycause we could not bee in rest, except wee knewe that God hath his hand stretched out too succour vs at our neede:
Because we could not be in rest, except we knew that God hath his hand stretched out too succour us At our need:
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and wee perceiue that the better in Iesus Christ, inasmuch as he is come neere vntoo vs, and is become our brother.
and we perceive that the better in Iesus christ, inasmuch as he is come near unto us, and is become our brother.
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God than dooth not so reigne by the meane of Iesus Christ, that he shoulde giue ouer his owne offyce,
God than doth not so Reign by the mean of Iesus christ, that he should give over his own office,
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and sit ydle in heauen himselfe: it were a leawd dotage too thinke so.
and fit idle in heaven himself: it were a lewd dotage too think so.
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And truly wee see how our Lord Iesus Christ speaketh therof in the fifteenth of S. Iohn:
And truly we see how our Lord Iesus christ speaks thereof in the fifteenth of S. John:
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my father and I (sayeth he) haue alwayes our hand at woorke.
my father and I (Saith he) have always our hand At work.
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There he sheweth that the ordeyning of him too bee ruler of the worlde, was not too the ende that the father should in the meane whyle sit vnoccupied in heauen:
There he shows that the ordaining of him too be ruler of the world, was not too the end that the father should in the mean while fit unoccupied in heaven:
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but it is saide so in respecte of vs, too the intent that we should not doubt but that God is continually neare at hand too vs,
but it is said so in respect of us, too the intent that we should not doubt but that God is continually near At hand too us,
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when wee seeke hym in faith.
when we seek him in faith.
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At the latter day, and after the iudgement, wee shall haue new eyes, as saith S. Iohn.
At the latter day, and After the judgement, we shall have new eyes, as Says S. John.
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And for as much as wee shall bee like vntoo God, and be transfigured intoo his glory, wee shall see hym as he is:
And for as much as we shall be like unto God, and be transfigured into his glory, we shall see him as he is:
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whiche thing wee can not doo now, bicause wee haue too dull wits. Wherefore it is ynough for vs nowe, that wee behold hym as in a glasse,
which thing we can not do now, Because we have too dull wits. Wherefore it is enough for us now, that we behold him as in a glass,
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and darkely (as saith S. Paule) and that wee knowe hym in part.
and darkly (as Says S. Paul) and that we know him in part.
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You see then, that the yeelding vp of the kingdome by our Lord Iesus Christ vntoo God his father, is that wee shal behold Gods maiestie and substance which is incomprehensible too vs as nowe.
You see then, that the yielding up of the Kingdom by our Lord Iesus christ unto God his father, is that we shall behold God's majesty and substance which is incomprehensible too us as now.
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For wee shal haue our nature changed, and wee shalbe newe fashioned in the heauenly glory,
For we shall have our nature changed, and we shall new fashioned in the heavenly glory,
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and we shal be quite and cleane rid of al the corruption wherewith wee be compassed about as now.
and we shall be quite and clean rid of all the corruption wherewith we be compassed about as now.
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And yit for al this, it is not ment that Iesus Christ shalbe abaced:
And yet for all this, it is not meant that Iesus christ shall abased:
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for hee shalbe then muche better in his perfection, according as it is said in the third too the Colossians, that our life is hyd in God with Iesus Christ,
for he shall then much better in his perfection, according as it is said in the third too the colossians, that our life is hid in God with Iesus christ,
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and that when Iesus Christ appeareth, thē shal our life bee discouered likewise.
and that when Iesus christ appears, them shall our life be discovered likewise.
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Too be short, when wee be come too the souerein blisse, that is purchaced for vs,
Too be short, when we be come too the sovereign bliss, that is purchased for us,
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then shal wee haue the thing that lieth as yit but in hope, & Iesus Christ shal gather al things too hym selfe,
then shall we have the thing that lies as yet but in hope, & Iesus christ shall gather all things too him self,
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so as wee shal be then partakers of his glory, euery man according too his owne degree and measure.
so as we shall be then partakers of his glory, every man according too his own degree and measure.
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Thus yee see how these two Textes agree very wel:
Thus ye see how these two Texts agree very well:
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namely (that God hath giuen Christe a name aboue all names, and also) that he shal yeeld vp the kingdome to God the Father.
namely (that God hath given Christ a name above all names, and also) that he shall yield up the Kingdom to God the Father.
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And why? for wee shal then see his heauenly maiestie, which we bee not able too conceiue as now, bicause wee be fleshly.
And why? for we shall then see his heavenly majesty, which we be not able too conceive as now, Because we be fleshly.
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Also wee shal perceiue, that wheras Iesus Christ is appeared vntoo vs a mortal man, he hath bin so glorifyed in his humane nature, that in very deede he is God, of one selfe same substance with his father.
Also we shall perceive, that whereas Iesus christ is appeared unto us a Mortal man, he hath been so glorified in his humane nature, that in very deed he is God, of one self same substance with his father.
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This (say I) shalbe fully knowen then, wheras nowe wee haue but a litle shadow of it.
This (say I) shall Fully known then, whereas now we have but a little shadow of it.
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Furthermore, let vs learne, that when Iesus Christ was exalted by God his father, it was too the ende that his aduancement should serue too our euerlasting saluation.
Furthermore, let us Learn, that when Iesus christ was exalted by God his father, it was too the end that his advancement should serve too our everlasting salvation.
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And therefore in the.ix. of Esay he is called the father of the worlde too come, too the end wee might knowe, not only that he is giuen vntoo vs for this transitory life,
And Therefore in the ix of Isaiah he is called the father of the world too come, too the end we might know, not only that he is given unto us for this transitory life,
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but also that the substance of the faith which is grounded in hym, is in heauen,
but also that the substance of the faith which is grounded in him, is in heaven,
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and that there wee shall feele the fruite of the thing that is now hidden,
and that there we shall feel the fruit of the thing that is now hidden,
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and which wee taste as yit but in part, and that wee shal enter intoo full possession of all the goodes that are giuen too hym already.
and which we taste as yet but in part, and that we shall enter into full possession of all the goods that Are given too him already.
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Thus yee see why S. Paule hath purposely made expresse mention of the world too come.
Thus ye see why S. Paul hath purposely made express mention of the world too come.
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He addeth immediately, that God hath put all thinges vnder his feete, and made hym head of the Church aboue all thinges.
He adds immediately, that God hath put all things under his feet, and made him head of the Church above all things.
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His speaking here of the subiection of the whole worlde, is too shewe, that what soeuer thing wee haue neede of,
His speaking Here of the subjection of the Whole world, is too show, that what soever thing we have need of,
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if wee can resort too our Lorde Iesus Christ, he is able too succour vs, for he hath wherewith too doo it.
if we can resort too our Lord Iesus christ, he is able too succour us, for he hath wherewith to do it.
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Yea and wee must marke well how it is sayd in the eyght Psalme, that God hath care of all thinges,
Yea and we must mark well how it is said in the eyght Psalm, that God hath care of all things,
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yea euen vntoo the sheepe, too the byrdes of the ayre, and too the fishes of the sea.
yea even unto the sheep, too the Birds of the air, and too the Fish of the sea.
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Too bee short, al creatures are put vnder his feete.
Too be short, all creatures Are put under his feet.
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And too what end? For the holy Ghost ment too drawe vs therby, as litle babes,
And too what end? For the holy Ghost meant too draw us thereby, as little babes,
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and to shew that the spiritual benefites (which wee ought too haue in greatest estimation) are communicated too vs by our Lord Iesus Christ.
and to show that the spiritual benefits (which we ought too have in greatest estimation) Are communicated too us by our Lord Iesus christ.
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His saying then is, that wee might not eate one byt of bread, saue in respect that wee bee members of Iesus Christ.
His saying then is, that we might not eat one bit of bred, save in respect that we be members of Iesus christ.
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For it is all one as if he intended too traine vs vp higher by an Apcie, in as much as all thinges are giuen too our Lord Iesus Christ, with condition, that if wee bee members of his body in deede, al things that he hath, doo belong vntoo vs,
For it is all one as if he intended too train us up higher by an Apcie, in as much as all things Are given too our Lord Iesus christ, with condition, that if we be members of his body in deed, all things that he hath, do belong unto us,
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and that if wee separate not our selues from him, he wyl hereafter make vs partakers of farre higher and excellenter goodes:
and that if we separate not our selves from him, he will hereafter make us partakers of Far higher and Excellenter goods:
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that is too wit, that we shalbe named Gods chyldren, and bee taken so too bee,
that is too wit, that we shall nam God's children, and be taken so too be,
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and become the temples of his holy Ghost.
and become the Temples of his holy Ghost.
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And what a thing is that? What a thing is it, that wee may come freely vntoo hym,
And what a thing is that? What a thing is it, that we may come freely unto him,
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and cal vppon hym boldly, as our father? What a thing is it too bee inriched ageine with the giftes that wee were bereft of by the sinne of Adam? What a thing is it too bee matched in felowship with the Angels, in stead of being vnder the tyrannie of Satan,
and call upon him boldly, as our father? What a thing is it too be enriched again with the Gifts that we were bereft of by the sin of Adam? What a thing is it too be matched in fellowship with the Angels, in stead of being under the tyranny of Satan,
cc vvb p-acp pno31 av-j, c-acp po12 n1? q-crq dt n1 vbz pn31 av vbi vvn av p-acp dt n2 cst pns12 vbdr vvn pp-f p-acp dt n1 pp-f np1? q-crq dt n1 vbz pn31 av vbi vvn p-acp n1 p-acp dt n2, p-acp n1 pp-f vbg p-acp dt n1 pp-f np1,
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and vnder the thraldome of sinne? Howe can wee haue these so high and noble thinges,
and under the thraldom of sin? Howe can we have these so high and noble things,
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sith wee can not clayme so much as a morsel of bread as our owne, without theft, sauyng in that wee be members of our Lord Iesus Christ.
sith we can not claim so much as a morsel of bred as our own, without theft, Saving in that we be members of our Lord Iesus christ.
c-acp pns12 vmb xx vvi av av-d c-acp dt n1 pp-f n1 c-acp po12 d, p-acp n1, vvg p-acp cst pns12 vbb n2 pp-f po12 n1 np1 np1.
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Now then wee see whereat S. Paule amed, in saying that all things are made subiect too our Lorde Iesus Christ.
Now then we see whereat S. Paul amed, in saying that all things Are made Subject too our Lord Iesus christ.
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So then let vs learne now too giue God thankes in the name of his onely sonne our lord Iesus Christ, whom he hath sent, not onely too feede and nourishe our bodyes,
So then let us Learn now too give God thanks in the name of his only son our lord Iesus christ, whom he hath sent, not only too feed and nourish our bodies,
av av vvb pno12 vvi av av vvi np1 n2 p-acp dt n1 pp-f po31 j n1 po12 n1 np1 np1, ro-crq pns31 vhz vvn, xx av-j av vvi cc vvi po12 n2,
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but also too bee foode too our soules, that they may lyue euerlastingly.
but also too be food too our Souls, that they may live everlastingly.
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And by that meane let vs learne too inure our selues, to acknowledge that our Lorde Iesus Christ hath wherwith too succour al our necessities.
And by that mean let us Learn too inure our selves, to acknowledge that our Lord Iesus christ hath wherewith too succour all our necessities.
cc p-acp d j vvb pno12 vvi av vvi po12 n2, pc-acp vvi cst po12 n1 np1 np1 vhz c-crq av n1 d po12 n2.
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Then if the diuell make so violent assault vpon vs, as we may be afrayde of vtter quayling:
Then if the Devil make so violent assault upon us, as we may be afraid of utter quailing:
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let vs vnderstand that our lord Iesus Christ hath an inuincible fortresse wherwith too defend vs ageinst hym,
let us understand that our lord Iesus christ hath an invincible fortress wherewith too defend us against him,
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and armyes wherewith too make vs inuincible in al battels. Therfore when wee bee weake, let vs resort too his strength:
and armies wherewith too make us invincible in all battles. Therefore when we be weak, let us resort too his strength:
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when wee want any grace, let vs desyre him too giue vs what he thinketh necessary:
when we want any grace, let us desire him too give us what he Thinketh necessary:
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when our enemyes play the mad beastes, and it seemeth that wee shoulde be quite and cleane swallowed vp as it were in gulfes, let vs beseech our lord Iesus Christ too hold vs vnder his protection,
when our enemies play the mad beasts, and it seems that we should be quite and clean swallowed up as it were in gulfs, let us beseech our lord Iesus christ too hold us under his protection,
c-crq po12 n2 vvi dt j n2, cc pn31 vvz cst pns12 vmd vbi av cc av-j vvn a-acp p-acp pn31 vbdr p-acp n2, vvb pno12 vvi po12 n1 np1 np1 av vvb pno12 p-acp po31 n1,
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and too hold Satan as it were chayned with al his vpholders, so as he suffer vs not too be ouercomme of of them.
and too hold Satan as it were chained with all his upholders, so as he suffer us not too be overcome of of them.
cc av vvb np1 p-acp pn31 vbdr vvn p-acp d po31 n2, av c-acp pns31 vvb pno12 xx av vbi vvn pp-f pp-f pno32.
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Yee see then how all thinges were made subiect to our lord Iesus Christ, not for his owne vse: (for what neede had he of them?) but for our sakes, too the end he should giue vs what soeuer he knoweth too bee for our behoofe,
Ye see then how all things were made Subject to our lord Iesus christ, not for his own use: (for what need had he of them?) but for our sakes, too the end he should give us what soever he Knoweth too be for our behoof,
pn22 vvb av c-crq d n2 vbdr vvn j-jn p-acp po12 n1 np1 np1, xx p-acp po31 d n1: (c-acp r-crq n1 vhd pns31 pp-f pno32?) cc-acp p-acp po12 n2, av dt n1 pns31 vmd vvi pno12 r-crq av pns31 vvz av vbi p-acp po12 n1,
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and that wee also shoulde learne too seeke all thinges at his hand, and that when he seeth our enemyes haue the aduantage of vs, he should represse them, as he wel can.
and that we also should Learn too seek all things At his hand, and that when he sees our enemies have the advantage of us, he should repress them, as he well can.
cc cst pns12 av vmd vvi av vvi d n2 p-acp po31 n1, cc cst c-crq pns31 vvz po12 n2 vhb dt n1 pp-f pno12, pns31 vmd vvi pno32, c-acp pns31 av vmb.
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Furthermore, wheras S. Paule sayeth heere, that he was ordeyned head in the Church (or ouer the Church) in all thinges: it is a continuing in his matter, too bring vs wholly too Iesus Christ.
Furthermore, whereas S. Paul Saith Here, that he was ordained head in the Church (or over the Church) in all things: it is a Continuing in his matter, too bring us wholly too Iesus christ.
av, cs n1 np1 vvz av, cst pns31 vbds vvn n1 p-acp dt n1 (cc p-acp dt n1) p-acp d n2: pn31 vbz dt vvg p-acp po31 n1, av vvb pno12 av-jn av np1 np1.
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As if he should say, It is trew that Gods gracious giftes are delt abrode,
As if he should say, It is true that God's gracious Gifts Are dealt abroad,
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yea and that the Angelles and mortall men also may bee ministers of them vntoo vs:
yea and that the Angels and Mortal men also may be Ministers of them unto us:
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but yit howsoeuer the cace stand, we must alwayes resort too the welhead.
but yet howsoever the case stand, we must always resort too the wellhead.
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The veynes that are dispersed throughout the whole bodie, may well giue strength too euery part,
The Veins that Are dispersed throughout the Whole body, may well give strength too every part,
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for they bee as it were the Cunditpypes of the blud: but yit howsoeuer the world go, the brayne must alwayes be the welspring of lyfe.
for they be as it were the Cunditpypes of the blood: but yet howsoever the world go, the brain must always be the wellspring of life.
c-acp pns32 vbb p-acp pn31 vbdr dt n2 pp-f dt n1: cc-acp av c-acp dt n1 vvb, dt n1 vmb av vbi dt n1 pp-f n1.
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It is wel to be seen, that in a tree the sap is spred throughout:
It is well to be seen, that in a tree the sap is spread throughout:
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and yit notwithstading albeeit that the roote ascende not vp too giue nurrishment too euery braunche and leafe:
and yet notwithstanding albeit that the root ascend not up too give nourishment too every branch and leaf:
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all the nurrishment commeth of the roote.
all the nourishment comes of the root.
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And if any man woold say, that the whole tree is maynteyned alyue by any one braūch: the cleane contrary is seene.
And if any man would say, that the Whole tree is maintained alive by any one branch: the clean contrary is seen.
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It is trew that a great bough may well giue nurrishment to the braunches and twigges that are about it:
It is true that a great bough may well give nourishment to the branches and twigs that Are about it:
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but is it meete that that should preiudice the roote therfore? (No surely:) no more than the members of a mans body ought too preiudice the heade ▪ though euery member doo his dewty.
but is it meet that that should prejudice the root Therefore? (No surely:) no more than the members of a men body ought too prejudice the head ▪ though every member do his duty.
cc-acp vbz pn31 j cst d vmd n1 dt n1 av? (uh-x av-j:) dx av-dc cs dt n2 pp-f dt ng1 n1 vmd av n1 dt n1 ▪ cs d n1 vdi po31 n1.
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Here S. Paule sayeth that our Lord Iesus Christ was giuen to the Churche to be hir heade aboue all thinges,
Here S. Paul Saith that our Lord Iesus christ was given to the Church to be his head above all things,
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as if he should say, it behoueth vs all too resort vntoo him. In this cace ther is nother S. Paule, nor S. Peter, nor the virgin Mary,
as if he should say, it behooves us all too resort unto him. In this case there is neither S. Paul, nor S. Peter, nor the Virgae Marry,
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nor S. Michaell that haue ought of their owne. For they are all needie & hungery, sauing so farforth as Iesus Christ filleth them:
nor S. Michael that have ought of their own. For they Are all needy & hungry, Saving so farforth as Iesus christ fills them:
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& therfore al of thē, as well che great as the small, must be fayne to draw out of his plentie.
& Therefore all of them, as well i great as the small, must be fain to draw out of his plenty.
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And that is the cause why that in the selfsame text which I alledged out of the first to the Colossians, S. Paule sayeth, it pleased God the father that all plentie or fulnesse should dwell in him.
And that is the cause why that in the selfsame text which I alleged out of the First to the colossians, S. Paul Saith, it pleased God the father that all plenty or fullness should dwell in him.
cc cst vbz dt n1 c-crq d p-acp dt d n1 r-crq pns11 vvd av pp-f dt ord p-acp dt njp2, np1 np1 vvz, pn31 vvd np1 dt n1 cst d n1 cc n1 vmd vvi p-acp pno31.
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For the tytle of Head is not alonely a style of fleeting honour:
For the title of Head is not alonely a style of fleeting honour:
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but it serueth too expresse the power of our Lord Iesus Christ so much the better.
but it serveth too express the power of our Lord Iesus christ so much the better.
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Therefore lyke as a (naturall) head not onely hath superioritie and preeminence aboue the whole body,
Therefore like as a (natural) head not only hath superiority and preeminence above the Whole body,
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but also yeeldeth nurrishment too the whole, and keepeth the man alyue:
but also yields nourishment too the Whole, and Keepeth the man alive:
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euen so is it betweene our Lord Iesus Christ and vs, in so much that all should go to wrecke,
even so is it between our Lord Iesus christ and us, in so much that all should go to wreck,
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if wee depended not vppon him.
if we depended not upon him.
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Although (say I) it seeme that wee haue receiued ryght excellent giftes at Gods hande already:
Although (say I) it seem that we have received right excellent Gifts At God's hand already:
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yit notwithstanding all is but wynde and smoke, vnlesse wee holde out in the vnion of our Lord Iesus Christ.
yet notwithstanding all is but wind and smoke, unless we hold out in the Union of our Lord Iesus christ.
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Herewithall it behoueth vs too note also, that inasmuch as Christ is called a heade, it is meete that all others should obey him,
Herewithal it behooves us too note also, that inasmuch as christ is called a head, it is meet that all Others should obey him,
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and that wee should yeelde vntoo his doctrine, that he may rule all things as the head ruleth all the rest of a mannes body.
and that we should yield unto his Doctrine, that he may Rule all things as the head Ruleth all the rest of a Man's body.
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For the feete go, and the handes stirre, and too bee short, there is no part which is not willing and forewarde too doo whatsoeuer the head shall appoynt it.
For the feet go, and the hands stir, and too be short, there is no part which is not willing and forward too do whatsoever the head shall appoint it.
p-acp dt n2 vvb, cc dt n2 vvb, cc av vbi j, pc-acp vbz dx n1 r-crq vbz xx j cc av-j av vdi r-crq dt n1 vmb vvi pn31.
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The lyke must bee doone in the Church: Iesus Christ must rule, and all men must quietly obey him.
The like must be done in the Church: Iesus christ must Rule, and all men must quietly obey him.
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And so we haue too marke in this text, first that our saluation dooth so depend vppon Iesus Christ, that there are nother Angells nor men,
And so we have too mark in this text, First that our salvation doth so depend upon Iesus christ, that there Are neither Angels nor men,
cc av pns12 vhb av n1 p-acp d n1, ord cst po12 n1 vdz av vvi p-acp np1 np1, cst a-acp vbr av-dx n2 ccx n2,
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how holy soeuer they bee, which haue not neede too receyue at his hand, the thinges that they want in themselues.
how holy soever they be, which have not need too receive At his hand, the things that they want in themselves.
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And therefore when wee stand in neede of any thing that is requisite, eyther for the present lyfe,
And Therefore when we stand in need of any thing that is requisite, either for the present life,
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or for the heauenly lyfe, eyther for our bodyes, or for our soules:
or for the heavenly life, either for our bodies, or for our Souls:
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and that it standeth vs on hand too looke vppon the diuell, though he bee ghostly:
and that it Stands us on hand too look upon the Devil, though he be ghostly:
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there is no running too S. Peter, nor too S. Paule, but wee must go streyght to our Lord Iesus Christ. Marke that for one poynt.
there is no running too S. Peter, nor too S. Paul, but we must go straight to our Lord Iesus christ. Mark that for one point.
pc-acp vbz dx vvg av n1 np1, ccx av n1 np1, cc-acp pns12 vmb vvi av p-acp po12 n1 np1 np1. n1 cst p-acp crd n1.
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Secondly also let vs lerne too suffer our selues too bee ruled, and too bee hild in awe by the hand of our Lord Iesus Christ, that therby wee may shewe our selues too bee trew members of his bodie.
Secondly also let us Learn too suffer our selves too be ruled, and too be held in awe by the hand of our Lord Iesus christ, that thereby we may show our selves too be true members of his body.
ord av vvb pno12 vvi av vvi po12 n2 av vbi vvn, cc av vbi vvn p-acp n1 p-acp dt n1 pp-f po12 n1 np1 np1, cst av pns12 vmb vvi po12 n2 av vbb j n2 pp-f po31 n1.
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And he cannot bee our head, but he must needes therwithall bee our Shepherd too,
And he cannot be our head, but he must needs therewithal be our Shepherd too,
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and haue all authoritie ouer vs. But lyke as I told you that the diuell hath labored too deface the glorie of Gods only sonne, vnder the pretence of Angells:
and have all Authority over us But like as I told you that the Devil hath laboured too deface the glory of God's only son, under the pretence of Angels:
cc vhb d n1 p-acp pno12 p-acp av-j c-acp pns11 vvd pn22 d dt n1 vhz vvn av vvi dt n1 pp-f npg1 j n1, p-acp dt n1 pp-f n2:
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so on the othersyde, he hath sent vs an ydole intoo the world, too bee a barre in our way, that Iesus Christ myght bee as it were separated from vs. For the Pope is not ashamed too spew out this blasphemie, that the Chruch should bee but a headlesse bodie,
so on the otherside, he hath sent us an idol into the world, too be a bar in our Way, that Iesus christ might be as it were separated from us For the Pope is not ashamed too spew out this blasphemy, that the Church should be but a headless body,
av p-acp dt n1, pns31 vhz vvn pno12 dt n1 p-acp dt n1, av vbi dt n1 p-acp po12 n1, cst np1 np1 vmd vbi c-acp pn31 vbdr vvn p-acp pno12 p-acp dt n1 vbz xx j av vvi av d n1, cst dt n1 vmd vbi p-acp dt j n1,
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if he himselfe reygned not ouer it, ne had the vniuersall dominion of it, so as euery man looked at him,
if he himself reigned not over it, ne had the universal dominion of it, so as every man looked At him,
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and his seate were aboue the whole world.
and his seat were above the Whole world.
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And that is as much as if he should say, that Iesus Christ hath no more too doo here,
And that is as much as if he should say, that Iesus christ hath no more too do Here,
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but ought too hold him contented with heauen, and let his successor alone too rule in his stead.
but ought too hold him contented with heaven, and let his successor alone too Rule in his stead.
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But herein wee see how he •uershoots himselfe, to abolishe the whole souereintie of the sonne of God.
But herein we see how he •uershoots himself, to Abolah the Whole sovereignty of the son of God.
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So much the more therefore doth it stand vs on hand too beare well this Text in mynd, wherein S. Paule sayeth, that Iesus Christ is appoynted too bee head of the Churche aboue all things.
So much the more Therefore does it stand us on hand too bear well this Text in mind, wherein S. Paul Saith, that Iesus christ is appointed too be head of the Church above all things.
av av-d dt av-dc av vdz pn31 vvi pno12 p-acp n1 av vvi av d n1 p-acp n1, c-crq n1 np1 vvz, cst np1 np1 vbz vvn av vbb n1 pp-f dt n1 p-acp d n2.
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It is trew that the Pope will affirme himselfe too bee but as an vnderhead, and therefore that Iesus Christ is not thrust out of his place.
It is true that the Pope will affirm himself to be but as an vnderhead, and Therefore that Iesus christ is not thrust out of his place.
pn31 vbz j cst dt n1 vmb vvi px31 pc-acp vbi cc-acp c-acp dt n1, cc av cst np1 np1 vbz xx vvn av pp-f po31 n1.
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But let vs looke backe too that which I haue touched alreadie:
But let us look back too that which I have touched already:
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which is, that Iesus Christ will haue no imaginatiue title, but will haue his power reserued vntoo him, which belongeth vntoo him.
which is, that Iesus christ will have no imaginative title, but will have his power reserved unto him, which belongeth unto him.
r-crq vbz, cst np1 np1 vmb vhi dx j n1, cc-acp vmb vhi po31 n1 vvn p-acp pno31, r-crq vvz p-acp pno31.
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For a head requireth not onely too bee set hyghest: but also too haue all men too receyue all things from him:
For a head requires not only too be Set highest: but also too have all men too receive all things from him:
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and it behoueth vs all too vnderstand, and that he is the very roote of our life,
and it behooves us all too understand, and that he is the very root of our life,
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and the fountayne from whence it behoueth vs too draw, notwithstanding that he send foorth his spirituall benefits and goods among vs, by such chanels or •undits, as he thinks good.
and the fountain from whence it behooves us too draw, notwithstanding that he send forth his spiritual benefits and goods among us, by such channels or •undits, as he thinks good.
cc dt n1 p-acp c-crq pn31 vvz pno12 av vvi, c-acp cst pns31 vvb av po31 j n2 cc n2-j p-acp pno12, p-acp d n2 cc n2, c-acp pns31 vvz j.
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Thus yee see what wee haue yit further briefly too beare in mynd. This matter is layd foorth more at large in the first Chapter too the Colossians.
Thus ye see what we have yet further briefly too bear in mind. This matter is laid forth more At large in the First Chapter too the colossians.
av pn22 vvb r-crq pns12 vhb av av-jc av-j av vvi p-acp n1. d n1 vbz vvn av av-dc p-acp j p-acp dt ord n1 av dt njp2.
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yit he fayleth not too be the woorst tyran that can bee deuized in the whole woorld.
yet he Faileth not too be the worst tyrant that can be devised in the Whole world.
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For S. Paule sheweth there, that our Lord Iesus Christ, was appoynted too bee the head euen from the beginning of the world, forsomuchas all things were created in him,
For S. Paul shows there, that our Lord Iesus christ, was appointed too be the head even from the beginning of the world, forsomuchas all things were created in him,
p-acp n1 np1 vvz a-acp, cst po12 n1 np1 np1, vbds vvn av vbb dt n1 av p-acp dt n-vvg pp-f dt n1, n2 d n2 vbdr vvn p-acp pno31,
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and not alonly forsomuchas he is our redeemer at this day.
and not alonely forsomuchas he is our redeemer At this day.
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For put the cace that Adam had not falne intoo the ruine wherintoo he hath drawen vs with him:
For put the case that Adam had not fallen into the ruin wherintoo he hath drawn us with him:
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yit had Gods sonne bin alwayes still as the first borne of al creatures.
yet had God's son been always still as the First born of all creatures.
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Not that he himselfe is a creature, but bycause he is the foundation, according also as S. Paule addeth the reason thereof, which is, that in him the Angels were created,
Not that he himself is a creature, but Because he is the Foundation, according also as S. Paul adds the reason thereof, which is, that in him the Angels were created,
xx cst pns31 px31 vbz dt n1, cc-acp c-acp pns31 vbz dt n1, vvg av p-acp n1 np1 vvz dt n1 av, r-crq vbz, cst p-acp pno31 dt n2 vbdr vvn,
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and in him they haue their being or abiding.
and in him they have their being or abiding.
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Yee see then that the sonne of God should not haue ceassed to haue had all preheminence both aboue and beneath,
Ye see then that the son of God should not have ceased to have had all pre-eminence both above and beneath,
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though wee had not falne with our father Adam intoo such confuzion as wee bee in.
though we had not fallen with our father Adam into such confuzion as we be in.
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But now our Lord Iesus Christ must bee our head after another manner:
But now our Lord Iesus christ must be our head After Another manner:
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that is too wit, too make vs at one agein with God his father, aud too gather vs toogither agein vntoo him, from whom wee were estraunged by sinne,
that is too wit, too make us At one again with God his father, and too gather us together again unto him, from whom we were estranged by sin,
cst vbz av n1, av vvb pno12 p-acp crd av p-acp np1 po31 n1, cc av vvb pno12 av av p-acp pno31, p-acp ro-crq pns12 vbdr vvn p-acp n1,
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so as he was our deadly enemie, til we were brought in fauour agein by meanes of Iesus Christ, by forgiuing vs our sinnes.
so as he was our deadly enemy, till we were brought in favour again by means of Iesus christ, by forgiving us our Sins.
av c-acp pns31 vbds po12 j n1, c-acp pns12 vbdr vvn p-acp n1 av p-acp n2 pp-f np1 np1, p-acp j-vvg pno12 po12 n2.
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And besides this, S. Paule declareth in the same Text, that Iesus Christ was ordeyned head of the Churche, too the end that all fulnesse should bee in him.
And beside this, S. Paul Declareth in the same Text, that Iesus christ was ordained head of the Church, too the end that all fullness should be in him.
cc p-acp d, n1 np1 vvz p-acp dt d n1, cst np1 np1 vbds vvn n1 pp-f dt n1, av dt n1 cst d n1 vmd vbi p-acp pno31.
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Thus wee see how wee ought too be knit with the Angels, with the auncient fathers,
Thus we see how we ought too be knit with the Angels, with the ancient Father's,
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and with the Prophets, with condition that our Lord Iesus Christ must neuerthelesse not onely continew the first and chiefe,
and with the prophets, with condition that our Lord Iesus christ must nevertheless not only continue the First and chief,
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but also haue all things referred vntoo him, and wee communicate in such wise toogither, that euery of vs keepe his place,
but also have all things referred unto him, and we communicate in such wise together, that every of us keep his place,
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and bee all members of one body, and that there bee no mo heads thereof but onely one.
and be all members of one body, and that there be no more Heads thereof but only one.
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For if we adde any fellowe to Iesus Christ, it is a bereeuing him of the thing that God his father hath giuen too him alone.
For if we add any fellow to Iesus christ, it is a bereeuing him of the thing that God his father hath given too him alone.
p-acp cs pns12 vvb d n1 p-acp np1 np1, pn31 vbz dt n1 pno31 pp-f dt n1 cst np1 po31 n1 vhz vvn av pno31 av-j.
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Let vs bee contented that he maketh vs partakers of all his benefits, vppon condicion that wee acknowledge all things too come from him,
Let us be contented that he makes us partakers of all his benefits, upon condition that we acknowledge all things too come from him,
vvb pno12 vbi vvn cst pns31 vvz pno12 n2 pp-f d po31 n2, p-acp n1 cst pns12 vvb d n2 av vvn p-acp pno31,
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and seeke all things in him.
and seek all things in him.
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For in the fiue and fortith Psalme it is well shewed, that we are al of vs fellowes with Iesus Christ,
For in the fiue and fortith Psalm it is well showed, that we Are all of us Fellows with Iesus christ,
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and that we receyue some portion of all the good things that were giuen vntoo him.
and that we receive Some portion of all the good things that were given unto him.
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But yit for all that, it is not too bee sayd that he is fellowe and fellowelyke with vs,
But yet for all that, it is not too be said that he is fellow and fellowelyke with us,
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and that he cannot bee discerned from his Apostles as the papists prate in their (peuish) prouerbe,
and that he cannot be discerned from his Apostles as the Papists prate in their (peevish) proverb,
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but it is too the end that wee should knowe, that none of all the good thinges which wee can wishe, are farre from vs,
but it is too the end that we should know, that none of all the good things which we can wish, Are Far from us,
cc-acp pn31 vbz av dt n1 cst pns12 vmd vvi, cst pix pp-f d dt j n2 r-crq pns12 vmb vvi, vbr av-j p-acp pno12,
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but that they bee offered vs by him, and that he is so liberall, that he desyreth nothing else at our hands,
but that they be offered us by him, and that he is so liberal, that he desireth nothing Else At our hands,
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but that we should receyue the things that are for our owne welfare, according as he himselfe sayeth, Come vntoo mee all yee that are a thirst, come drinke water,
but that we should receive the things that Are for our own welfare, according as he himself Saith, Come unto me all ye that Are a thirst, come drink water,
cc-acp cst pns12 vmd vvi dt n2 cst vbr p-acp po12 d n1, vvg c-acp pns31 px31 vvz, vvb p-acp pno11 d pn22 cst vbr dt n1, vvb vvi n1,
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yea euen without money or moneyes woorth, drinke your fyll of water, wyne, and mylke.
yea even without money or moneys worth, drink your fill of water, wine, and milk.
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There our Lord sheweth howe it is he that wee must resort vntoo, and that if wee looke vppon him, his maiestie is too hygh and too farre of from vs. Iesus Christ therefore must bee as our meane,
There our Lord shows how it is he that we must resort unto, and that if we look upon him, his majesty is too high and too Far of from us Iesus christ Therefore must be as our mean,
a-acp po12 n1 vvz c-crq pn31 vbz pns31 cst pns12 vmb vvi p-acp, cc cst cs pns12 vvb p-acp pno31, po31 n1 vbz av j cc av av-j pp-f p-acp pno12 np1 np1 av vmb vbi p-acp po12 n1,
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and forasmuch as he is come downe too vs:
and forasmuch as he is come down too us:
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let vs also repayre vntoo him, according as is sayd in the seuenth of S. Iohn, come vntoo mee all yee that are a thirst:
let us also repair unto him, according as is said in the Seventh of S. John, come unto me all ye that Are a thirst:
vvb pno12 av vvi p-acp pno31, vvg a-acp vbz vvn p-acp dt ord pp-f np1 np1, vvb p-acp pno11 d pn22 cst vbr dt n1:
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and whosoeuer drinketh of the water that I wyll giue him, he shall haue his belly so full, that fountaines of water shall flowe out of him. and whosoever Drinketh of the water that I will give him, he shall have his belly so full, that fountains of water shall flow out of him.
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Condicionally that men seeke faythfully in Iesus Christ for the things they haue neede of, he will giue vs not only so much as shall serue the turne of euery one of vs for himselfe:
Conditionally that men seek faithfully in Iesus christ for the things they have need of, he will give us not only so much as shall serve the turn of every one of us for himself:
av-j d n2 vvb av-j p-acp np1 np1 p-acp dt n2 pns32 vhb n1 pp-f, pns31 vmb vvi pno12 xx j av av-d c-acp vmb vvi dt n1 pp-f d crd pp-f pno12 c-acp px31:
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but also so much as wee shall bee able too bestowe vppon our neyghbours too, and too succour their want.
but also so much as we shall be able too bestow upon our neighbours too, and too succour their want.
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Now for a conclusion S. Paule addeth, that the Church is the bodie, and accomplishment of him that accomplisheth (or performeth) all things in all men.
Now for a conclusion S. Paul adds, that the Church is the body, and accomplishment of him that accomplisheth (or Performeth) all things in all men.
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In terming the Church the body of Iesus Christ, he sheweth the thing that I haue touched already:
In terming the Church the body of Iesus christ, he shows the thing that I have touched already:
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that is too wit, that wee neede not too make long windlasses or harde iourneyes too get the things that wee haue neede of.
that is too wit, that we need not too make long windlasses or harden journeys too get the things that we have need of.
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For sith wee bee vnited and ioyned too the sonne of God:
For sith we be united and joined too the son of God:
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what require wee more? Wee must needes graunt this principle, that we haue nother lyfe,
what require we more? we must needs grant this principle, that we have neither life,
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nor gladnesse, nor any good thing, but onely in God alone. That beeing confessed, let vs see by what meane wee may atteyne too him:
nor gladness, nor any good thing, but only in God alone. That being confessed, let us see by what mean we may attain too him:
ccx n1, ccx d j n1, cc-acp av-j p-acp np1 av-j. cst vbg vvn, vvb pno12 vvi p-acp r-crq vvb pns12 vmb vvi av pno31:
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and that is by the meanes of our Lord Iesus Christ.
and that is by the means of our Lord Iesus christ.
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And so yee see the cause why it is sayd heere, that all fulnesse dwelleth in him,
And so ye see the cause why it is said Here, that all fullness dwells in him,
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& that it is his charge too vnite vs vntoo God, and too drawe vs backe from the scattering, wherein wee bee.
& that it is his charge too unite us unto God, and too draw us back from the scattering, wherein we be.
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And why so? For he entreth vnseene.
And why so? For he entereth unseen.
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Therfore wee cannot swarue aside one way nor other too conuey any peece of that thing to S. Peter,
Therefore we cannot swerve aside one Way nor other too convey any piece of that thing to S. Peter,
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or too S. Powle, which is reserued too Iesus Christ alone, but that wee must rob God of his dew.
or too S. Powle, which is reserved too Iesus christ alone, but that we must rob God of his due.
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Trew it is, that wee will not bee acknowen of it: but yit shall not our Hipocrisie serue too acquit vs before God.
True it is, that we will not be acknowen of it: but yet shall not our Hypocrisy serve too acquit us before God.
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Wee may well pretend many starting holes, but yit doo wee giue sentence of condemnation vppon our selues, in confessing that wee ought to seeke all our welfare at Gods hand.
we may well pretend many starting holes, but yet do we give sentence of condemnation upon our selves, in confessing that we ought to seek all our welfare At God's hand.
pns12 vmb av vvi d j-vvg n2, cc-acp av vdb pns12 vvi n1 pp-f n1 p-acp po12 n2, p-acp vvg cst pns12 vmd pc-acp vvi d po12 n1 p-acp npg1 n1.
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Well then, if wee alledge that wee be not woorthye too preace intoo Gods presence:
Well then, if we allege that we be not worthy too press into God's presence:
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it is trew, and if wee aske how wee may bee able too fly without winges: that is trew too.
it is true, and if we ask how we may be able too fly without wings: that is true too.
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And if wee say, then must wee repayre too S. Peter or too S. Paule, that wee speake of our owne head.
And if we say, then must we repair too S. Peter or too S. Paul, that we speak of our own head.
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For God sayeth the cleane contrarie.
For God Saith the clean contrary.
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I send you too myne onely sonne (sayth he:) for in him shall you fynde all that you want:
I send you too mine only son (say he:) for in him shall you find all that you want:
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and feare not that yee shall haue any scarcitie, if yee bee once fylled with the grace that I haue put in him, and which abydeth in him.
and Fear not that ye shall have any scarcity, if ye be once filled with the grace that I have put in him, and which Abideth in him.
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And that is the cause why the Prophet Esay speaketh purposely of Wyne, Water, & Milke:
And that is the cause why the Prophet Isaiah speaks purposely of Wine, Water, & Milk:
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as if he should say, wee haue all fulnesse of lyfe in Iesus Christ.
as if he should say, we have all fullness of life in Iesus christ.
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As for those then which gad too S. Peter and too S. Paule, and will needes haue Patrons and Mediators:
As for those then which gad too S. Peter and too S. Paul, and will needs have Patrons and Mediators:
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they not onely doo wrong too Iesus Christ, in cantling out the thing by peeces and gobbets which is giuen wholly vntoo him:
they not only do wrong too Iesus christ, in cantling out the thing by Pieces and gobbets which is given wholly unto him:
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but also rob God of his honour.
but also rob God of his honour.
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For sith it is his will, that all fulnesse should dwell in Iesus Christ, accordyng as I haue alledged afore:
For sith it is his will, that all fullness should dwell in Iesus christ, according as I have alleged afore:
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it is certeine that wee go about to defye him openly, when wee abyde not within the boundes which he hath set vs, in putting vs in subiection too that person which he hath giuen vntoo vs, too the end that he should giue vs all that wee haue neede of.
it is certain that we go about to defy him openly, when we abide not within the bounds which he hath Set us, in putting us in subjection too that person which he hath given unto us, too the end that he should give us all that we have need of.
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But yit the thing which he addeth ought too be a greater and larger comfort to vs,
But yet the thing which he adds ought too be a greater and larger Comfort to us,
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when he saith, that the Chruch is the accomplishment of him that accomplisheth all.
when he Says, that the Church is the accomplishment of him that accomplisheth all.
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Now, by this woord Accomplishment, he meeneth that our Lord Iesus Christ, yea and also God his father account them selues as vnperfect,
Now, by this word Accomplishment, he meeneth that our Lord Iesus christ, yea and also God his father account them selves as unperfect,
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except wee bee ioyned vntoo him.
except we be joined unto him.
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And that (as I sayd) is a record of Gods infinit goodnesse, wherat a man can neuer maruell ynough.
And that (as I said) is a record of God's infinite Goodness, whereat a man can never marvel enough.
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First and formost, God needeth not too borrow at other mens handes: for he is perfect of himself:
First and foremost, God needs not too borrow At other men's hands: for he is perfect of himself:
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nother wanted he aught euen before he made the worlde.
neither wanted he aught even before he made the world.
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And when he made it, did he it for his owne profit, or too his owne aduauntage? No:
And when he made it, did he it for his own profit, or too his own advantage? No:
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it was alonely too the intent that wee should knowe his goodnesse, power, wisdome, and ryghtuousnesse, and bee witnesses of it.
it was alonely too the intent that we should know his Goodness, power, Wisdom, and Righteousness, and be Witnesses of it.
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For he hath set vs heere as on a stage, too the end wee should see his glorie in all his creatures:
For he hath Set us Here as on a stage, too the end we should see his glory in all his creatures:
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and yit notwithstanding he could verye well forbeare vs. But put the cace that God should borrowe of others too perfect himself withall,
and yet notwithstanding he could very well forbear us But put the case that God should borrow of Others too perfect himself withal,
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and that he were lyke too mortall men, of whō none is able to forbeare companie:
and that he were like too Mortal men, of whom none is able to forbear company:
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put the cace that God were such a one:
put the case that God were such a one:
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What are wee? What can he fare the better by being ioyned vntoo vs? It is all one as if the sonne were matched with a quamyre.
What Are we? What can he fare the better by being joined unto us? It is all one as if the son were matched with a quagmire.
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For what haue wee but infection and filthinesse? what are we else than things so corrupted by Adams sin,
For what have we but infection and filthiness? what Are we Else than things so corrupted by Adams since,
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as it is horrible too think? How then can wee bring any such perfection vntoo God? Although there bee nothing but frayltie in vs:
as it is horrible too think? How then can we bring any such perfection unto God? Although there be nothing but frailty in us:
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although wee bee froward and leawd: although there bee nothing in vs but all manner of filth:
although we be froward and lewd: although there be nothing in us but all manner of filth:
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and too bee shorte, although wee bee lothely in his syght:
and too be short, although we be loathly in his sight:
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yit notwithstanding it is his will to haue vs ioyned to him, yea euen vppon condition that he should bee perfected in vs by his and our ioyning after that sort toogither.
yet notwithstanding it is his will to have us joined to him, yea even upon condition that he should be perfected in us by his and our joining After that sort together.
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As if a father should say, mee thinkes my house is emptie, when I see not my child in it.
As if a father should say, me thinks my house is empty, when I see not my child in it.
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A husband man will say, mee thinkes I am but half an man, when my wyfe is not with mee.
A husband man will say, me thinks I am but half an man, when my wife is not with me.
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After the same manner speaketh God, that he thinkes not himselfe full and perfect, but by gathering of vs too him,
After the same manner speaks God, that he thinks not himself full and perfect, but by gathering of us too him,
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and by making vs all one with himselfe.
and by making us all one with himself.
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He taketh his whole pleasure in vs, and will haue his glory too shine foorth in vs,
He Takes his Whole pleasure in us, and will have his glory too shine forth in us,
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so as his beames may sheade out on all sides. And although the whole glory bee in himselfe:
so as his beams may sheade out on all sides. And although the Whole glory be in himself:
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Yit will he haue it seene, how it is his will that wee should haue our part and portion of it.
Yet will he have it seen, how it is his will that we should have our part and portion of it.
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Thus you see in effect what S. Paule ment by calling the Churche, the accomplishment of God and of Iesus Christ.
Thus you see in Effect what S. Paul meant by calling the Church, the accomplishment of God and of Iesus christ.
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S. Paule therefore too beate downe all pryde, and too shew that Iesus Christ was not so abaced, that his glorie was diminished:
S. Paul Therefore too beat down all pride, and too show that Iesus christ was not so abased, that his glory was diminished:
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Now then, can wee bee excuzed before God, when wee say that wee cannot come at him, seing wee bee his bodie in the person of our Lord Iesus Christ? If one of our feete being diseased, would runne I wote not whither,
Now then, can we be excuzed before God, when we say that we cannot come At him, sing we be his body in the person of our Lord Iesus christ? If one of our feet being diseased, would run I wot not whither,
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and raunge vp and downe, saying, I go too seeke remedie so••e where else: and for performance thereof, would bee cut of from the bodie:
and range up and down, saying, I go too seek remedy so••e where Else: and for performance thereof, would be Cut of from the body:
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if (say I) that the members of a bodie had any vnderstanding and discretion,
if (say I) that the members of a body had any understanding and discretion,
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and could speake after that maner:
and could speak After that manner:
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were it not a madnesse that the foote should say, he would bee rent from the bodie, too seeke else where the thing that it wanteth? Euen so when the Papistes and other Idolaters alledge that they must bee fayne too serue their turne by the Saynctes,
were it not a madness that the foot should say, he would be rend from the body, too seek Else where the thing that it Wants? Eve so when the Papists and other Idolaters allege that they must be fain too serve their turn by the Saints,
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and too haue diuers mediators and meanes too bring them too God:
and too have diverse mediators and means too bring them too God:
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it is all one as if they should say, Iesus Christ is nobodie, nother haue wee any successe or enterance vntoo him.
it is all one as if they should say, Iesus christ is nobody, neither have we any success or Entrance unto him.
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Yea, are the membes separated from the head? Of a truthe, S. Paule hath heere accused and condemned all those of vnthankefulnesse and vnkyndnesse, which vnder colour of vnwoorthinesse too come vntoo God, doo deuyze themselues new meanes,
Yea, Are the members separated from the head? Of a truth, S. Paul hath Here accused and condemned all those of unthankfulness and unkindness, which under colour of unworthiness too come unto God, do deuyze themselves new means,
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and separate themselues from Iesus Christ, and diminish his power, and rend it in peeces.
and separate themselves from Iesus christ, and diminish his power, and rend it in Pieces.
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S. Paule condemneth them for that they cannot fynde in theyr hartes too accept the benefyte and priuiledge that is offered them, in that our Lord Iesus Christ hath voutsafed too become all one with them, as with his owne body.
S. Paul Condemneth them for that they cannot find in their hearts too accept the benefit and privilege that is offered them, in that our Lord Iesus christ hath vouchsafed too become all one with them, as with his own body.
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Nowe then let vs lerane too haue such familiaritie with our Lord Iesus Christ, as too resort vntoo him at all times whensoeuer wee bee warned of our defaults and wantes.
Now then let us lerane too have such familiarity with our Lord Iesus christ, as too resort unto him At all times whensoever we be warned of our defaults and Wants.
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Furthermore too the intent his maiestie shoulde not bee defaced thereby: S. Paule addeth, that he ceasseth not too accomplishe all things in all men.
Furthermore too the intent his majesty should not be defaced thereby: S. Paul adds, that he ceaseth not too accomplish all things in all men.
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For wee see on the one side, that when men are once indewed with Gods giftes, they fall too thrusting of themselues intoo his place,
For we see on the one side, that when men Are once endued with God's Gifts, they fallen too thrusting of themselves into his place,
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and would bee esteemed in his stead.
and would be esteemed in his stead.
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After that maner doo wee deale•, and wee beare our selues in hand that the gyftes which God hath bestowed vppon vs freely, are as a pray or bootie too boast of,
After that manner do we deale•, and we bear our selves in hand that the Gifts which God hath bestowed upon us freely, Are as a prey or booty too boast of,
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and too aduaunce our selues more than is lawfull.
and too advance our selves more than is lawful.
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Agein, on the other syde, when wee heare Iesus Christ spoken of, how he was abaced for our sakes,
Again, on the other side, when we hear Iesus christ spoken of, how he was abased for our sakes,
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how he went downe intoo the dungeons of death, how he voutsafed to bee subiect to all reproche:
how he went down into the dungeons of death, how he vouchsafed to be Subject to all reproach:
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it seemeth too vs that wee may well despyze him.
it seems too us that we may well despyze him.
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Wherefore let vs learne too receyue the blissing, grace, and benefites which are giuen vs by our Lord Iesus Christ.
Wherefore let us Learn too receive the blissing, grace, and benefits which Are given us by our Lord Iesus christ.
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And therewithall let vs acknowledge, not only that we be made of nothing, and that our lyfe is but a flyghtfull and vanishing shadowe:
And therewithal let us acknowledge, not only that we be made of nothing, and that our life is but a flyghtfull and vanishing shadow:
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but also that all the vertue and excellencie which wee weene our selues too haue, is but lyke a greene flower, which withereth out of hand as soone as God breatheth vppon it.
but also that all the virtue and excellency which we ween our selves too have, is but like a green flower, which withereth out of hand as soon as God breathes upon it.
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And therefore let vs not imagin our selues too bee riche, wheras wee bee poore: let vs not vaunt our selues of our owne free will:
And Therefore let us not imagine our selves too be rich, whereas we be poor: let us not vaunt our selves of our own free will:
cc av vvb pno12 xx vvi po12 n2 av vbb j, cs pns12 vbb j: vvb pno12 xx vvi po12 n2 pp-f po12 vvz j n1:
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let vs not presume vppon our owne desertes, nor vpon any other of the flimflammes which the diuel hath deuyzed in poperie:
let us not presume upon our own deserts, nor upon any other of the flimflammes which the Devil hath deuyzed in popery:
vvb pno12 xx vvi p-acp po12 d n2, ccx p-acp d n-jn pp-f dt n2 r-crq dt n1 vhz vvn p-acp n1:
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but let vs draw, let vs draw of the foūtaine that cannot be drained dry, that wee may fynd wherwith too staunche our thirst whensoeuer we be dry.
but let us draw, let us draw of the fountain that cannot be drained dry, that we may find wherewith too staunch our thirst whensoever we be dry.
cc-acp vvb pno12 vvi, vvb pno12 vvi pp-f dt n1 cst vmbx vbi vvn j, cst pns12 vmb vvi c-crq av vvi po12 n1 c-crq pns12 vbb j.
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Finally there are two meanes wherby God doth all in all things. For like as he himselfe created the worlde:
Finally there Are two means whereby God does all in all things. For like as he himself created the world:
av-j a-acp vbr crd n2 c-crq np1 vdz d p-acp d n2. p-acp av-j c-acp pns31 px31 vvd dt n1:
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so also must all thinges bee guided and gouerned by his hand.
so also must all things be guided and governed by his hand.
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If it bee demaunded who causeth the Sunne too ryse and set euery day, who guideth the whole order of nature, who ordreth the dayes, moonethes and yeares,
If it be demanded who Causes the Sun too rise and Set every day, who guideth the Whole order of nature, who Ordereth the days, months and Years,
cs pn31 vbb vvn r-crq vvz dt n1 av vvi cc vvi d n1, r-crq vvz dt j-jn n1 pp-f n1, r-crq vvz dt n2, n2 cc n2,
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and who maketh the intercourse of day and night: It is God, who dooth all in all things.
and who makes the intercourse of day and night: It is God, who doth all in all things.
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As much is too bee sayd of all other things which we perceyue in the vniuersal gouernement of the whole world.
As much is to be said of all other things which we perceive in the universal government of the Whole world.
p-acp d vbz pc-acp vbi vvn pp-f d j-jn n2 r-crq pns12 vvb p-acp dt j-u n1 pp-f dt j-jn n1.
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Therefore wee must not imagine that God was a Creator but for a minute of an houre:
Therefore we must not imagine that God was a Creator but for a minute of an hour:
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but that he dooth also hold on in mainteyning the things that he created.
but that he doth also hold on in maintaining the things that he created.
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Howbeeit S. Paule speaketh here of the spirituall goods which are, as yee would say, the peculiar heritage of Gods children.
Howbeit S. Paul speaks Here of the spiritual goods which Are, as ye would say, the peculiar heritage of God's children.
a-acp np1 np1 vvz av pp-f dt j n2-j r-crq vbr, c-acp pn22 vmd vvi, dt j n1 pp-f npg1 n2.
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God then doth all things in vs: Yea, but not alonly by the common order of nature:
God then does all things in us: Yea, but not alonely by the Common order of nature:
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but by inlightening vs with the beleefe of the Gospel, in that he halloweth vs,
but by enlightening us with the belief of the Gospel, in that he halloweth us,
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and clenzeth vs from the vices and wicked lusts of our fleshe, in that he draweth vs from the world,
and clenzeth us from the vices and wicked Lustiest of our Flesh, in that he draws us from the world,
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and to bee short, in that he pr•uideth vs all things requisite too our welfare and saluation.
and to be short, in that he pr•uideth us all things requisite too our welfare and salvation.
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And so yee see how he doeth all in all things.
And so ye see how he doth all in all things.
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As if S. Paule had declared in one woord, that the faythfull are not any thing,
As if S. Paul had declared in one word, that the faithful Are not any thing,
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ne can doo any thing, ne haue any thing of themselues.
ne can do any thing, ne have any thing of themselves.
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Then speaketh he not here, nother of the sunne, nor of the moone, nor of the trees in the fieldes, nor of any other frute:
Then speaks he not Here, neither of the sun, nor of the moon, nor of the trees in the fields, nor of any other fruit:
av vvz pns31 xx av, av-dx pp-f dt n1, ccx pp-f dt n1, ccx pp-f dt n2 p-acp dt n2, ccx pp-f d j-jn n1:
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nother speaketh he of beasts, no nor yit of men, as in respect that they be the children of Adam:
neither speaks he of beasts, no nor yet of men, as in respect that they be the children of Adam:
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but of those whom God hath begotten agein by his holy spirit:
but of those whom God hath begotten again by his holy Spirit:
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so that whatsoeuer concerneth saluation, or belongeth too the heauenly lyfe, is not to bee had but onely at his hand which hath all things in himselfe,
so that whatsoever concerns salvation, or belongeth too the heavenly life, is not to be had but only At his hand which hath all things in himself,
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and dooth all in all things, as is sayd of him here.
and doth all in all things, as is said of him Here.
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And therefore let vs learne too emptie our selues, and too offer our selues in sacrifize too God with trew and right humilitie, too yeeld him his deserued praise,
And Therefore let us Learn too empty our selves, and too offer our selves in sacrifice too God with true and right humility, too yield him his deserved praise,
cc av vvb pno12 vvi av j po12 n2, cc av vvb po12 n2 p-acp n1 av np1 p-acp j cc j-jn n1, av vvb pno31 po31 j-vvn n1,
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so as none of vs separate our selues from him through our owne vnkindenesse, but all of vs doo him such honour,
so as none of us separate our selves from him through our own unkindness, but all of us do him such honour,
av c-acp pix pp-f pno12 vvi po12 n2 p-acp pno31 p-acp po12 d n1, cc-acp d pp-f pno12 vdb pno31 d n1,
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as too confesse that wee hold all of him, and that wee bee ioyned too him by our Lord Iesus Christ, who is our euerlasting God, acknowledging that it is he from whom all good things come,
as too confess that we hold all of him, and that we be joined too him by our Lord Iesus christ, who is our everlasting God, acknowledging that it is he from whom all good things come,
c-acp av vvi cst pns12 vvb d pp-f pno31, cc cst pns12 vbb vvn av pno31 p-acp po12 n1 np1 np1, r-crq vbz po12 j np1, vvg cst pn31 vbz pns31 p-acp ro-crq d j n2 vvb,
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and that it is he also too whom all 〈 ◊ 〉 ought too bee yeelded and rendered.
and that it is he also too whom all 〈 ◊ 〉 ought too be yielded and rendered.
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Now therefore let vs cast our selues downe before the Maiestie of our good God, with acknowledgment of our sinnes, praying him too make vs perceyue them more and more,
Now Therefore let us cast our selves down before the Majesty of our good God, with acknowledgment of our Sins, praying him too make us perceive them more and more,
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and that the same may cause vs too haue such a mislyking in our selues,
and that the same may cause us too have such a misliking in our selves,
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as wee may earnestly and hartily seeke too giue ouer our selues wholly too our Lord Iesus Christ.
as we may earnestly and heartily seek too give over our selves wholly too our Lord Iesus christ.
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And that forasmuch as he hath called vs already too him by his Gospell:
And that forasmuch as he hath called us already too him by his Gospel:
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wee may so frame our selues thereafter, as too renounce all superstitions, and too assure our selues that all that euer wee can imagin too bring vs too the kingdome of heauen, are but deceytes of Satan,
we may so frame our selves thereafter, as too renounce all superstitions, and too assure our selves that all that ever we can imagine too bring us too the Kingdom of heaven, Are but Deceits of Satan,
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and that it is ynough for vs too haue Iesus Christ alone too make our recourse vntoo:
and that it is enough for us to have Iesus christ alone too make our recourse unto:
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that lyke as it was the fathers will too aduaunce him on high, too the intent that all men should looke at him:
that like as it was the Father's will too advance him on high, too the intent that all men should look At him:
cst av-j c-acp pn31 vbds dt ng1 vmb av vvi pno31 p-acp j, av dt n1 cst d n2 vmd vvi p-acp pno31:
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so also wee may haue our eyes fastened vppon him, and apply our whole myndes in such wyse thitherwarde,
so also we may have our eyes fastened upon him, and apply our Whole minds in such wise thitherward,
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as wee may haue none other way nor preparation than by him alone, nor swarue one way nor other:
as we may have none other Way nor preparation than by him alone, nor swerve one Way nor other:
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but when wee bee once brought intoo the ryght way, holde on continually towardes our marke, till we be fully come thither.
but when we be once brought into the right Way, hold on continually towards our mark, till we be Fully come thither.
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That it may please him too graunt this grace, not onely to vs, but also too all people. &c.
That it may please him too grant this grace, not only to us, but also too all people. etc.
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The nienth Sermon, which is the first vppon the second Chapter. 1. Euen then when you were dead through your offences and sinnes.
The nienth Sermon, which is the First upon the second Chapter. 1. Eve then when you were dead through your offences and Sins.
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and not onely the little theeues that are whipped and hanged:
and not only the little thieves that Are whipped and hanged:
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2. VVherin yee walked for a tyme, according too the course of the world, after the Prince of the power of the ayre, which is the spirit that worketh now in the chyldren of vnbeleefe.
2. Wherein ye walked for a time, according too the course of the world, After the Prince of the power of the air, which is the Spirit that works now in the children of unbelief.
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3. Among whom vvee also had al of vs sometyme our conuersation, to vvit, in the lustes of our flesh, dooyng the vvyl of the flesh,
3. Among whom we also had all of us sometime our Conversation, to wit, in the lusts of our Flesh, doing the vvyl of the Flesh,
crd p-acp ro-crq pns12 av vhd d pp-f pno12 av po12 n1, p-acp n1, p-acp dt n2 pp-f po12 n1, vdg dt n1 pp-f dt n1,
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and of the thoughtes, and vvere by nature chyldren of vvrath, as others vvere.
and of the thoughts, and were by nature children of wrath, as Others were.
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4. But God vvho is rich in mercy, through his great loue vvhervvith he loued vs,
4. But God who is rich in mercy, through his great love wherewith he loved us,
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5. Euen vvhen vvee vvere dead in sinne, hath quickened vs toogither vvith Christ, by vvhose grace you bee saued.
5. Eve when we were dead in sin, hath quickened us together with christ, by whose grace you be saved.
crd np1 c-crq pns12 vbdr j p-acp n1, vhz vvn pno12 av p-acp np1, p-acp rg-crq n1 pn22 vbb vvn.
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WEe haue seene already heretoofore, that too knowe Gods infinite goodnesse throughly, wee must alwayes consyder what wee bee our selues,
we have seen already heretofore, that too know God's infinite Goodness thoroughly, we must always Consider what we bee our selves,
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and what our state is tyll God haue pitied vs too succour our wretchednesse.
and what our state is till God have pitied us too succour our wretchedness.
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For vntyll men haue so examined them selues, howe wretched and miserable they bee, surely they wyl neuer yeelde God the hundreth part of the honour that he deserueth.
For until men have so examined them selves, how wretched and miserable they be, surely they will never yield God the Hundredth part of the honour that he deserves.
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Wherefore let vs beare wel this lesson in remembrance, that too yeeld God the prayze which is due too hym, euery of vs must consider wh•• he were of hym selfe,
Wherefore let us bear well this Lesson in remembrance, that too yield God the prayze which is due too him, every of us must Consider wh•• he were of him self,
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if God had not reached out his hand vntoo hym.
if God had not reached out his hand unto him.
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And in good faith, what is our nature in generall? It is too thinke nothing but al maner of euyll:
And in good faith, what is our nature in general? It is too think nothing but all manner of evil:
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and that is the matter which S. Paule treateth of as now.
and that is the matter which S. Paul Treateth of as now.
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In the first chapter the matter which he treated of continually, was that wee cannot sufficiently exalt our God, considering the mercie that he vseth towardes vs. And now too expresse the same yit the better,
In the First chapter the matter which he treated of continually, was that we cannot sufficiently exalt our God, considering the mercy that he uses towards us And now too express the same yet the better,
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and to touch vs the more to the quicke with it:
and to touch us the more to the quick with it:
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he sheweth vs as in a picture or in a glasse, what men are til God haue preuented them with his grace,
he shows us as in a picture or in a glass, what men Are till God have prevented them with his grace,
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and called them backe too himselfe.
and called them back too himself.
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Therfore he sheweth that wee be plu•dged in so horrible a dungeon, that the very thinking of it ought to abash vs,
Therefore he shows that we be plu•dged in so horrible a dungeon, that the very thinking of it ought to abash us,
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and make the heares stand vp vpon our heades:
and make the hears stand up upon our Heads:
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for it cannot bee but that theruppon wee must needes bee moued and inflamed too blisse Gods name,
for it cannot be but that thereupon we must needs be moved and inflamed too bliss God's name,
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for that he hath sought vs so in in the bottome of Hell, too drawe vs vp too the kingdome of heauen.
for that he hath sought us so in in the bottom of Hell, too draw us up too the Kingdom of heaven.
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And our Lord Iesus Christ, too shew in what cace he findeth vs, sayeth that he is come to the end that the deade should ryze at his voyce.
And our Lord Iesus christ, too show in what case he finds us, Saith that he is come to the end that the dead should ryze At his voice.
cc po12 n1 np1 np1, av vvb p-acp r-crq n1 pns31 vvz pno12, vvz cst pns31 vbz vvn p-acp dt n1 cst dt j vmd vvi p-acp po31 n1.
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if God had not shewed pitie and mercie towards you:
if God had not showed pity and mercy towards you:
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Yee see th•n that the office which the sonne of God taketh vppon him, is too draw vs from death too lyfe, by the doctrine of his Gospel.
Ye see th•n that the office which the son of God Takes upon him, is too draw us from death too life, by the Doctrine of his Gospel.
pn22 vvb av cst dt n1 r-crq dt n1 pp-f np1 vvz p-acp pno31, vbz av vvb pno12 p-acp n1 av n1, p-acp dt n1 pp-f po31 n1.
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According wherunto he addeth, that such as beleue in him, are passed from death wherin they were hild downe,
According whereunto he adds, that such as believe in him, Are passed from death wherein they were held down,
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and are entred into the heauenly lyfe.
and Are entered into the heavenly life.
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Not that the faythfull doo inioy it heere alredy, but bycause they possesse it in such wyse by hope,
Not that the faithful do enjoy it Here already, but Because they possess it in such wise by hope,
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as they be throughly assured of it.
as they be thoroughly assured of it.
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Now wheras our Lord Iesus Christ sayeth, that his voyce hath power too rayze the dead:
Now whereas our Lord Iesus christ Saith, that his voice hath power too raze the dead:
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he taketh it by a similitude. For what lyfe soeuer wee su•myze o•r selues too haue:
he Takes it by a similitude. For what life soever we su•myze o•r selves too have:
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yit notwithstanding if we be separated from God, weel bee in a spirituall death, howsoeuer the vnbeleeuers imagin themselues too be more than alyue in their owne wisdome and vertue.
yet notwithstanding if we be separated from God, weel be in a spiritual death, howsoever the unbelievers imagine themselves to be more than alive in their own Wisdom and virtue.
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And therein doo they harden themselues and make their brags of it too the vttermost. But let vs see where the welspring of lyfe is.
And therein do they harden themselves and make their brags of it too the uttermost. But let us see where the wellspring of life is.
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It is in God, and they bee alienated from him. Also let vs see what is the trew lyfe of man.
It is in God, and they be alienated from him. Also let us see what is the true life of man.
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It is not that he should bee s•ttle and fine witted, and bee able too compasse his matters well in this world by his owne cunning and pollicie,
It is not that he should be s•ttle and fine witted, and be able too compass his matters well in this world by his own cunning and policy,
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or too purchace himselfe renoune, or too bee wittie and well aduized too giue counsell too all other men:
or too purchase himself renown, or too be witty and well advised too give counsel too all other men:
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it is not that he should excell in all humane sciences and in all arts:
it is not that he should excel in all humane sciences and in all arts:
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nother is it that he should bee esteemed and renouned as a ma• of noble corage,
neither is it that he should be esteemed and renowned as a ma• of noble courage,
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or as one that hath the other vertues that are commendable among men:
or as one that hath the other Virtues that Are commendable among men:
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but it is a hygher thing that wee must begin at, namely to knowe that God is our father, that wee bee defended and preserued by the light of his word,
but it is a higher thing that we must begin At, namely to know that God is our father, that we be defended and preserved by the Light of his word,
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& inlightened by fayth too knowe the way of saluation, and too assure our selues that our whole welfare lyeth in him,
& enlightened by faith too know the Way of salvation, and too assure our selves that our Whole welfare lies in him,
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so as wee seeke it there with al lowelynesse: and also too knowe the meane whereby too atteyne too it:
so as we seek it there with all lowelynesse: and also too know the mean whereby too attain too it:
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that is too wit, by hauing our Lord Iesus Christ in whom the whole fulnesse of grace is offered vs.
that is too wit, by having our Lord Iesus christ in whom the Whole fullness of grace is offered us
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Thus you see what the spirituall lyfe of man is, and where it lyeth:
Thus you see what the spiritual life of man is, and where it lies:
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that is too wit, in the lyght of Gods woord, and in the woorking of his holie spirit,
that is too wit, in the Light of God's word, and in the working of his holy Spirit,
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so as wee be new fashyoned agein according too the image that was lost, and vtterly defaced in vs by Adams sin.
so as we be new fashyoned again according too the image that was lost, and utterly defaced in us by Adams since.
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as though he had any woorthinesse alone by himself.
as though he had any worthiness alone by himself.
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And is that too bee found among worldly men? Yea euen among those that are most honored? No surely.
And is that too be found among worldly men? Yea even among those that Are most honoured? No surely.
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Then is it not without cause that our Lord Iesus vseth this similitude, saying, that wee bee raysed from death by meanes of the Gospell.
Then is it not without cause that our Lord Iesus uses this similitude, saying, that we be raised from death by means of the Gospel.
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For florish wee neuer so much, beare wee neuer so fayer a glosse before men, and seeme wee too haue neuer so much wherfore too bee had in estimation:
For flourish we never so much, bear we never so fair a gloss before men, and seem we too have never so much Wherefore too be had in estimation:
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yit are wee but wretched carions, there is nothing but rottennesse and filthinesse in vs, God lotheth vs, wee bee damned and forlorne before him, the Angells abhorre vs, all creatures curse and ban vs,
yet Are we but wretched carrions, there is nothing but rottenness and filthiness in us, God loatheth us, we be damned and forlorn before him, the Angels abhor us, all creatures curse and ban us,
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and all things aske vengeance vppon vs, bycause wee defyle them.
and all things ask vengeance upon us, Because we defile them.
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For there is such corruption in man, that heauen and earth must bee infected with it, vntill God haue chaunged them.
For there is such corruption in man, that heaven and earth must be infected with it, until God have changed them.
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The thing then which our Lord Iesus Christs saying importeth, is, that vntill wee bee renewed by the Gospell through the fayth that proceedeth of it: The thing then which our Lord Iesus Christ saying imports, is, that until we be renewed by the Gospel through the faith that Proceedeth of it:
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wee bee but as dead men, there is not one drop of lyfe in vs that deserueth the name of lyfe.
we be but as dead men, there is not one drop of life in us that deserves the name of life.
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And too bee short wee bee as good as buryed in our graues, and must bee fayne to go out of them agein, whereby wee bee doone too vnderstand, that wee bee cut of from Gods kingdome,
And too be short we be as good as buried in our graves, and must be fain to go out of them again, whereby we be done too understand, that we be Cut of from God's Kingdom,
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and consequently that there is nothing but filth in vs:
and consequently that there is nothing but filth in us:
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and yit notwithstanding that God voutsafeth too bee knit and vnited vntoo such as put their trust in him and in his goodnesse.
and yet notwithstanding that God vouchsafeth too be knit and united unto such as put their trust in him and in his Goodness.
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That (say I) is our rysing agein.
That (say I) is our rising again.
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Too bee short, wee must alwayes consider, that man bringeth death with him euen with his birth:
Too be short, we must always Consider, that man brings death with him even with his birth:
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not only bycause he is mortall, but also bycause he is separated from God.
not only Because he is Mortal, but also Because he is separated from God.
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We bee mortall wyghtes, and it were but in respect that wee must needes passe through this world,
We be Mortal wights, and it were but in respect that we must needs pass through this world,
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and depart thence whensoeuer it pleaseth God: but wee bee also dead afore hand. And how is that? Bycause our soules are altoogither sinfull.
and depart thence whensoever it Pleases God: but we be also dead afore hand. And how is that? Because our Souls Are altoogither sinful.
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There is nother thought nor affection in vs, which tendeth not too euil: all is repugnant or rebellious ageinst God, and ageinst the rule of his ryghtuousnesse. There is neither Thought nor affection in us, which tendeth not too evil: all is repugnant or rebellious against God, and against the Rule of his Righteousness.
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When wee imagin eyther one thing or other, wee can neuer deuyse any thing in our myndes,
When we imagine either one thing or other, we can never devise any thing in our minds,
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but sin and vnryghtuousnesse, according as it is sayd in Genesis, that God knew that all that euer man had in his thought and imagination, was sin.
but since and vnryghtuousnesse, according as it is said in Genesis, that God knew that all that ever man had in his Thought and imagination, was since.
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nor think that any thing is so greeuous as the corruption of our nature, which cannot bee stayed but by death.
nor think that any thing is so grievous as the corruption of our nature, which cannot be stayed but by death.
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Now sith it is so, let vs vnderstand that although wee had knowledge of good and euill, and that wee had farre greater skill and discretion than wee haue:
Now sith it is so, let us understand that although we had knowledge of good and evil, and that we had Far greater skill and discretion than we have:
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yit are wee so marred, that all our desires and lustes rebell ageinst God, as it were too make warre ageinst him.
yet Are we so marred, that all our Desires and lusts rebel against God, as it were too make war against him.
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Seyng then that we be so corrupted in our soules, and that there is nother thought nor affection which is not vtterly naught:
Sing then that we be so corrupted in our Souls, and that there is neither Thought nor affection which is not utterly nought:
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let vs not thinke it straunge, that God with his owne mouth auoweth vs too bee dead, notwithstanding that through our owne fond ouerweening, wee imagin that there is some lyfe in vs. And that is the very thing which S. Paule treateth of as now, in saying that the Ephesians were parttakers of the aboue mentioned grace,
let us not think it strange, that God with his own Mouth avoweth us too be dead, notwithstanding that through our own found overweening, we imagine that there is Some life in us And that is the very thing which S. Paul Treateth of as now, in saying that the Ephesians were partakers of the above mentioned grace,
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though they were deade through their owne sinnes and iniquities.
though they were dead through their own Sins and iniquities.
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As if he should saye, Too the intent yee may the better esteeme the valew of Gods grace,
As if he should say, Too the intent ye may the better esteem the value of God's grace,
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and what it bringeth with it:
and what it brings with it:
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thinke not only vppon your present state, but consider that if God had left you such as you were of your selues,
think not only upon your present state, but Consider that if God had left you such as you were of your selves,
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and had not succored you at all, but had let you followe your owne swindge: you had bin vndoone.
and had not succored you At all, but had let you follow your own swinge: you had been undone.
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Consider what your nature is, for yee were dead, and there was no hope that euer you should bee quickened agein,
Consider what your nature is, for ye were dead, and there was no hope that ever you should be quickened again,
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bicause it is not in the power of mans owne free-will, too giue himselfe lyfe agein when he is once dead.
Because it is not in the power of men own freewill, too give himself life again when he is once dead.
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Knowe yee therfore that God did draw you out of the dungeon of all destruction,
Knowe ye Therefore that God did draw you out of the dungeon of all destruction,
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yea rather out of the bottom of hell, when he voutsafed too adopt you too bee his children,
yea rather out of the bottom of hell, when he vouchsafed too adopt you too be his children,
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and too call you too the knowledge of his Gospell.
and too call you too the knowledge of his Gospel.
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Wee see that this saying of Saint Paules, is conformable too the doctrine and recorde of our Lorde Iesus Christ.
we see that this saying of Saint Paul's, is conformable too the Doctrine and record of our Lord Iesus christ.
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So then, let vs alwayes runne backe to the welles head, whensoeuer we be tempted too glory in our owne vertewes,
So then, let us always run back to the wells head, whensoever we be tempted too glory in our own Virtues,
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and imagin our selues too haue I wote not what too aduaunce vs withall: let vs resort too our naturall state, let vs consider that wee had bin vndoone,
and imagine our selves too have I wot not what too advance us withal: let us resort too our natural state, let us Consider that we had been undone,
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and that wee were vndoone yit still at this day, if God of his infinite mercy had not drawen vs out of the confuzion wherin wee were,
and that we were undone yet still At this day, if God of his infinite mercy had not drawn us out of the confuzion wherein we were,
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and deliuered vs from it by the meanes of our Lord Iesus Christ.
and Delivered us from it by the means of our Lord Iesus christ.
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And it is purposely sayd in offences and sinnes: too stoppe all mennes mouthes, that no man myght make profer too withdrawe himselfe from the common araye,
And it is purposely said in offences and Sins: too stop all men's mouths, that no man might make proffer too withdraw himself from the Common array,
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Therefore let vs open our eyes, and looke intoo the thing that S. Paule sayeth,
Therefore let us open our eyes, and look into the thing that S. Paul Saith,
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It S. Paule had set downe but one of the words, eyther offences or sinnes: by and by there woold haue bin answearing and replying.
It S. Paul had Set down but one of the words, either offences or Sins: by and by there would have been answering and replying.
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For some woold haue thought themselues too haue bin of the common aray. And other some would haue said, Uery wel, though there bee some synne in vs,
For Some would have Thought themselves too have been of the Common array. And other Some would have said, Very well, though there be Some sin in us,
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though there bee some fault in vs, it doth not therfore folowe, that wee bee vtterly condemned and cursed of God:
though there be Some fault in us, it does not Therefore follow, that we be utterly condemned and cursed of God:
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for wyl he vse suche rigour and extremitie ageinst vs? But S. Paule hath ioyned both the woordes toogither, too shew that there is nothing in our nature, but all wickednes and sinne:
for will he use such rigour and extremity against us? But S. Paul hath joined both the words together, too show that there is nothing in our nature, but all wickedness and sin:
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and at a woord, that there is not one drop of life too bee found in it.
and At a word, that there is not one drop of life too be found in it.
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Therfore it is al one, as though he ment too aggrauate or make the thing heynous, which men on their part would make light.
Therefore it is all one, as though he meant too aggravate or make the thing heinous, which men on their part would make Light.
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For if wee haue neuer so smal a portion of vertue, yea, or but a shadow of it:
For if we have never so small a portion of virtue, yea, or but a shadow of it:
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wee wyll needes exalt it aboue all the mountaines of the worlde.
we will needs exalt it above all the Mountains of the world.
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But if there bee any vices in vs, though they bee neuer so grosse and apparant,
But if there be any vices in us, though they be never so gross and apparent,
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yit wee make but very light faultes of them. Therefore it stood S. Paule on hand too beate downe this fond presumptuousnesse of men,
yet we make but very Light Faults of them. Therefore it stood S. Paul on hand too beat down this found presumptuousness of men,
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and too shew them that they bee wholly saped in sinne. For although he speake heere too the Ephesians, yit speaketh he generally too all men.
and too show them that they be wholly saped in sin. For although he speak Here too the Ephesians, yet speaks he generally too all men.
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And in good sooth, he expresseth it yit better, in saying, that vvee vvalked according too the trade of the vvorld:
And in good sooth, he Expresses it yet better, in saying, that we walked according too the trade of the world:
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for the euyll lurketh vnespied, tyll it bewray it selfe by his fruites.
for the evil lurks unespied, till it bewray it self by his fruits.
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And the cause why men cannot humble themselues before God as were requisite, is that they flatter themselues till they bee conuicted,
And the cause why men cannot humble themselves before God as were requisite, is that they flatter themselves till they be convicted,
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and bee compelled 〈 ◊ 〉 stoope and too hold downe their heades spyt of their teethe.
and be compelled 〈 ◊ 〉 stoop and too hold down their Heads spit of their teeth.
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For wee see what hipocrisie is in vs, insomuch that wee woold beare our selues in hand that blacke were whyte,
For we see what hypocrisy is in us, insomuch that we would bear our selves in hand that black were white,
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and neuer fynd our selues faultie, so long as our misdeedes could not bee layd open too our faces,
and never find our selves faulty, so long as our misdeeds could not be laid open too our faces,
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nor any man stop our mouthes, by witnessing them too our heads.
nor any man stop our mouths, by witnessing them too our Heads.
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Too haue many wicked thoughtes, or too bee tempted too doo this or that euyll, wee thinke it no sinne at al. Too bee short, S. Paule hath iustly set downe, that the Ephesians walked in their sinnes:
Too have many wicked thoughts, or too be tempted too do this or that evil, we think it no sin At all Too be short, S. Paul hath justly Set down, that the Ephesians walked in their Sins:
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too the intent too shewe, that he speaketh not of a thing which ought too bee vnknowen too them.
too the intent too show, that he speaks not of a thing which ought too be unknown too them.
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nor too bee so lustie and presumptuous, as too go too lawe still with God,
nor too be so lusty and presumptuous, as too go too law still with God,
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For in beholding their owne lyues, and in beholding what they had bin, and what trace they had followed:
For in beholding their own lives, and in beholding what they had been, and what trace they had followed:
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they should be driuen too confesse that they were vtterly forlorne & cursed afore God.
they should be driven too confess that they were utterly forlorn & cursed afore God.
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Therfore when soeuer our hypocrisie hindereth vs from submitting our selues vnto God, and from beating of our selues down• by acknowledging of our synnes:
Therefore when soever our hypocrisy hindereth us from submitting our selves unto God, and from beating of our selves down• by acknowledging of our Sins:
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let vs learne too looke intoo our life. Truely, although wee perceyued a whole million of faultes which wee haue cōmitted:
let us Learn too look into our life. Truly, although we perceived a Whole million of Faults which we have committed:
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yit is it nothing in comparison of that whiche God knoweth.
yet is it nothing in comparison of that which God Knoweth.
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Yit notwithstanding too waken vs the better, that wee may not be deceiued by our owne selfe soothing,
Yet notwithstanding too waken us the better, that we may not be deceived by our own self soothing,
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as wee haue bin woont too bee: let vs alwayes iudge of the roote by the fruites of it.
as we have been wont too be: let us always judge of the root by the fruits of it.
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Seeing then that wee bee gilty of offending God so many wayes, let vs conclude thereupon, that there is nothing but frowardnesse in our nature.
Seeing then that we be guilty of offending God so many ways, let us conclude thereupon, that there is nothing but frowardness in our nature.
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And too shewe the better that he speaketh not here of any one sort of men, but of al mankind:
And too show the better that he speaks not Here of any one sort of men, but of all mankind:
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S. Paule addeth, that it vvas according too the trade of the vvorld. The woorde that he vseth here, betokeneth the course of tyme.
S. Paul adds, that it was according too the trade of the world. The word that he uses Here, Betokeneth the course of time.
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As if he should say, Euen as wee see the Sunne dooth dayly ryse and go downe,
As if he should say, Even as we see the Sun doth daily rise and go down,
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and as wee see Winter and Sommer followe one another:
and as we see Winter and Summer follow one Another:
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so is it an ordinarie custome, yea and euen the nature of man too bee vtterly froward, spytefull,
so is it an ordinary custom, yea and even the nature of man too be utterly froward, spiteful,
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and rebellious ageinst God, and there is nothing in him but all maner of leawdnesse and corruption.
and rebellious against God, and there is nothing in him but all manner of Lewdness and corruption.
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It is not for men too say, •ush, euill custome hath gotten the vpper hande: and agein, this serueth for some men, but all doo not so:
It is not for men too say, •ush, evil custom hath got the upper hand: and again, this serveth for Some men, but all do not so:
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there are some nations more sinfull than othersome, and there are some mē more stubborne and malicious than others,
there Are Some Nations more sinful than Othersome, and there Are Some men more stubborn and malicious than Others,
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but yet there will alwayes some vertew bee found in some other men. Nay, sayeth S. Paule:
but yet there will always Some virtue be found in Some other men. Nay, Saith S. Paul:
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for it is the common course of the worlde.
for it is the Common course of the world.
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As if he should saye, it is so naturall (too all men,) as there is no disputing whether one man bee bad, a•d another good.
As if he should say, it is so natural (too all men,) as there is no disputing whither one man be bad, a•d Another good.
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For like as fishe is made too suck vp water: so ar• we suckled, or rather made starke drunken withall maner of iniquities and sinnes. For like as Fish is made too suck up water: so ar• we suckled, or rather made stark drunken withal manner of iniquities and Sins.
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Wee be so filled and stuffed with them, that we burst agein.
we be so filled and stuffed with them, that we burst again.
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Thus yee see how S. Paule ment heere, not too rebuke some one sort of men,
Thus ye see how S. Paul meant Here, not too rebuke Some one sort of men,
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but too shewe all men without exception what their state is, till God haue redressed it.
but too show all men without exception what their state is, till God have Redressed it.
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and wee shall perceyue that all our woorthinesse and noblenesse is decyphred vntoo vs heere, heere are our armes blazed:
and we shall perceive that all our worthiness and nobleness is deciphered unto us Here, Here Are our arms blazed:
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that is too wit, that wee bee but dead men, till God quicken vs by his mere grace.
that is too wit, that we be but dead men, till God quicken us by his mere grace.
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Agein, too the end wee should knowe that this death proceedeth not from elswhere than of our owne sinnes:
Again, too the end we should know that this death Proceedeth not from elsewhere than of our own Sins:
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it is sayd, that wee bee all corrupted, that there is nothing in vs but faultes, sinnes,
it is said, that we be all corrupted, that there is nothing in us but Faults, Sins,
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and offences, and that all our whole lyfe beareth record thereof, so as the fruite sheweth what the roote is.
and offences, and that all our Whole life bears record thereof, so as the fruit shows what the root is.
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And on the other syde, that our starting aside is not for once and no more,
And on the other side, that our starting aside is not for once and no more,
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but that wee tend wholly thither, that is too say, too euill:
but that we tend wholly thither, that is too say, too evil:
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wee bee inclyned thereuntoo, nay rather wee bee caryed headlong thereuntoo, yea and wee bee driuen with such a rage, that wee neuer ceasse stryuing ageinst God, tyll he haue broughte vs in subiection too him by his holye spirit.
we be inclined thereunto, nay rather we be carried headlong thereunto, yea and we be driven with such a rage, that we never cease striving against God, till he have brought us in subjection too him by his holy Spirit.
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And S. Paule thinkes it not ynough to saye so:
And S. Paul thinks it not enough to say so:
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but addeth things which ought to make vs too tremble yet more, saying, that it is according to the prince of the aire, according as he hath all power in the vvorlde, according too the spirit that ruleth all the vnbeleeuers.
but adds things which ought to make us too tremble yet more, saying, that it is according to the Prince of the air, according as he hath all power in the world, according too the Spirit that Ruleth all the unbelievers.
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His talking after that maner, is too shewe, that till God haue quickened vs by meanes of our Lord Iesus Chryst,
His talking After that manner, is too show, that till God have quickened us by means of our Lord Iesus Christ,
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& vntill he haue gathered vs vnto him:
& until he have gathered us unto him:
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the diuell hath dominion ouer vs. See I pray you what the dignitie of men is,
the Devil hath dominion over us See I pray you what the dignity of men is,
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vntill Iesus Christ haue raunsomed them.
until Iesus christ have ransomed them.
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They dye not once and away, (but euerlastingly:) and he must bee fayne by his Gospell to make them parttakers of the saluatinn which he hath purchased for them.
They die not once and away, (but everlastingly:) and he must be fain by his Gospel to make them partakers of the saluatinn which he hath purchased for them.
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Then vntyll God haue wrought in vs by his grace, whose are wee? The diuels: he is our prince.
Then until God have wrought in us by his grace, whose Are we? The Devils: he is our Prince.
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Too bee short, he hath all authoritie ouer vs, and ruleth vs with such tyranny, as there is nothing but haling of vs too him by force.
Too be short, he hath all Authority over us, and Ruleth us with such tyranny, as there is nothing but haling of us too him by force.
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But S. Paule vseth this word Spirit purposely, to shew that the diuell ruleth all our thoughts, all our affections,
But S. Paul uses this word Spirit purposely, to show that the Devil Ruleth all our thoughts, all our affections,
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and all our desyres, that he possesseth vs, and that wee bee all wholly his bondslaues.
and all our Desires, that he Possesses us, and that we be all wholly his bondslaves.
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At a woord, wee cannot stirre one finger, wee cannot once moue, wee cannot thinke one thought,
At a word, we cannot stir one finger, we cannot once move, we cannot think one Thought,
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but the diuell is at our elbowe, and haleth vs in such wyse, as wee vtterly become deadly enemyes too God.
but the Devil is At our elbow, and haleth us in such wise, as we utterly become deadly enemies too God.
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When wee heare these things, it is no time for vs too fall a sleepe and too flatter our selues,
When we hear these things, it is no time for us too fallen a sleep and too flatter our selves,
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as though there were some goodnesse in vs, & that he were boūd to acknowledge our vertues.
as though there were Some Goodness in us, & that he were bound to acknowledge our Virtues.
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Must not men needes bee too farre out of their wittes, when they continue still in their hipocrisie,
Must not men needs be too Far out of their wits, when they continue still in their hypocrisy,
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and will needes stand too their tackeling ageinst God, and win him by their replying,
and will needs stand too their tackling against God, and win him by their replying,
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after that the holy Ghost hath thundred so dreadfull and horrible a sentence vppon our heades? Then if a man bee considered in himselfe and in his owne nature, what shall he bee able too say? Behold, a creature cursed of God,
After that the holy Ghost hath thundered so dreadful and horrible a sentence upon our Heads? Then if a man be considered in himself and in his own nature, what shall he be able too say? Behold, a creature cursed of God,
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and woorthie too bee cast out of the common account of all other creatures, yea euen of woormes, flyes, lyce, and vermine.
and worthy too be cast out of the Common account of all other creatures, yea even of worms, flies, lice, and vermin.
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For there is more valour in any vermin in the world, than there is in man.
For there is more valour in any vermin in the world, than there is in man.
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For man is a creature wherein Gods image is defaced, and the good that he had put in it, corrupted:
For man is a creature wherein God's image is defaced, and the good that he had put in it, corrupted:
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there is nothing in it but sinne, insomuch that wee bee the diuells limbes, and he not onely ruleth vs,
there is nothing in it but sin, insomuch that we be the Devils limbs, and he not only Ruleth us,
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but also possesseth vs and is our prince.
but also Possesses us and is our Prince.
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Bee wee once throughly perswaded of this in our hartes, shall wee not on the one side haue cause too runne quaking too our Lord Iesus Christ,
Bee we once thoroughly persuaded of this in our hearts, shall we not on the one side have cause too run quaking too our Lord Iesus christ,
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and too holde vs shrowded vnder the shadowe of his winges? And on the other syde, must it not needes bee a beastly blockishnesse,
and too hold us shrouded under the shadow of his wings? And on the other side, must it not needs be a beastly blockishness,
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if wee bee so thanklesse as not too magnifie Gods goodnesse, in that he hath drawen vs out of such a dungeon vntoo himselfe, too make vs fellowes and brethren not onely of the Angells of heauen,
if we be so thankless as not too magnify God's Goodness, in that he hath drawn us out of such a dungeon unto himself, too make us Fellows and brothers not only of the Angels of heaven,
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but also of our Lord Iesus Christ, who is the Lord of glory, thereby too put away all reproche,
but also of our Lord Iesus christ, who is the Lord of glory, thereby too put away all reproach,
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and in stead of being hatefull too all creatures, too make vs beare his marke,
and in stead of being hateful too all creatures, too make us bear his mark,
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and too bee honored, and too bee imbraced of the Angells, as their brethren, and too bee auowed of our Lord Iesus Christ as members of his bodie? So then,
and too be honoured, and too be embraced of the Angels, as their brothers, and too be avowed of our Lord Iesus christ as members of his body? So then,
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now wee see S. Paules meaning. And further, too the intent that all replying should ceasse:
now we see S. Paul's meaning. And further, too the intent that all replying should cease:
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he sheweth what the power of the diuell is.
he shows what the power of the Devil is.
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For he could haue sayd in one woord, yee haue liued after the maner of the world, that is too say, diuelishly, •for so doeth the thing that he speaketh import:
For he could have said in one word, ye have lived After the manner of the world, that is too say, diuelishly, •for so doth the thing that he speaks import:
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but in sted of naming the diuell in one woord, he sayeth first, according too the prince that hath his povver in the aire,
but in stead of naming the Devil in one word, he Saith First, according too the Prince that hath his power in the air,
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and the spirit that vvoorketh euen novv in the rebellious children. and the Spirit that worketh even now in the rebellious children.
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In saying, the prynce that hath his power in the aire, he disappoynteth vs of all starting holes.
In saying, the Prince that hath his power in the air, he disappointeth us of all starting holes.
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and yit it is not for that he reygneth ouer the sonne, the moone, the starres, the skyes, and the earth:
and yet it is not for that he Reigneth over the son, the moon, the Stars, the skies, and the earth:
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but for that he holdeth vs captiue in his bondes: bycause wee bee not woorthie too bee gouerned by God.
but for that he holds us captive in his bonds: Because we be not worthy too be governed by God.
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For had Adam continued in the soundnesse wherin God created him: God woold haue hild vs as his children.
For had Adam continued in the soundness wherein God created him: God would have held us as his children.
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But after the fall of our first father, God left vs, and Satan tooke vs in possession.
But After the fallen of our First father, God left us, and Satan took us in possession.
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True it is that Satan cannot doo any thing at all without Gods leaue:
True it is that Satan cannot do any thing At all without God's leave:
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for wheras he is named the prince of the woorld, it is not ment that he fyghteth in such wyse ageinst God,
for whereas he is nam the Prince of the world, it is not meant that he fighteth in such wise against God,
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as it cannot bee knowen who is the stronger:
as it cannot be known who is the Stronger:
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that were a cursed blasphemie, and lyke these heretikes, which seeing such phrases in the scripture, haue imagined that the diuell dooth now and then resist God,
that were a cursed blasphemy, and like these Heretics, which seeing such phrases in the scripture, have imagined that the Devil doth now and then resist God,
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and that he hath such force and power, that God is fayne sometymes too giue him place.
and that he hath such force and power, that God is fain sometimes too give him place.
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But such woordes are stark madnesse.
But such words Are stark madness.
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Neuerthelesse this souereintie of Satan is Gods iust vengeance, according as it is sayd, that he deliuereth vs intoo the handes of our enemyes,
Nevertheless this sovereignty of Satan is God's just vengeance, according as it is said, that he Delivereth us into the hands of our enemies,
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when wee cannot abyde that he should reigne ouer vs. And so is that thing fulfilled and verefyed in vs all.
when we cannot abide that he should Reign over us And so is that thing fulfilled and verefyed in us all.
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Forasmuch as God hath printed his mark in vs, wee ought too bee gouerned by his spirit:
Forasmuch as God hath printed his mark in us, we ought too be governed by his Spirit:
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but our father would needes exalt himselfe, he would needes set vp his bristles ageinst God,
but our father would needs exalt himself, he would needs Set up his bristles against God,
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and he was not contented with his owne state and boundes.
and he was not contented with his own state and bounds.
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Forasmuch therfore as he rebelled in that wyse, and could not fynd in his hart too abyde the souerein dominion of God:
Forasmuch Therefore as he rebelled in that wise, and could not find in his heart too abide the sovereign dominion of God:
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he was giuen vp too the diuell, and made subiect too him:
he was given up too the Devil, and made Subject too him:
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and forasmuch as he could not abyde that God should reigne ouer him, he was fayne too haue another mayster,
and forasmuch as he could not abide that God should Reign over him, he was fain too have Another master,
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and that subiection must reach vntoo all men in generall.
and that subjection must reach unto all men in general.
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So then let vs marke that the souerenitie & tyrannie of the diuell, is a iust vengeance of God vppon men for their sinne.
So then let us mark that the souerenitie & tyranny of the Devil, is a just vengeance of God upon men for their sin.
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Let that serue for one poynt.
Let that serve for one point.
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And therfore let vs not imagine that the diuell hath the reynes of the brydle layd looce in his necke,
And Therefore let us not imagine that the Devil hath the reins of the bridle laid lose in his neck,
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or that he hath libertie too doo what he liste, though God withstand him: but that wee bee left vp and giuen ouer vntoo him.
or that he hath liberty too do what he list, though God withstand him: but that we be left up and given over unto him.
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& that although he haue nother armes too strike vs with, nor legges too go with, nor any such other things:
& that although he have neither arms to strike us with, nor legs too go with, nor any such other things:
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And too the intent wee may yit better knowe this subiection, S. Paule sayeth that he is in the aire, as he will speake more at large ageyn in the ende of the Epistle.
And too the intent we may yet better know this subjection, S. Paul Saith that he is in the air, as he will speak more At large again in the end of the Epistle.
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He could haue sayd simply, according too the prince that hath great power, according as our Lord Iesus sayeth, that he is the strong man which possesseth the world in peace.
He could have said simply, according too the Prince that hath great power, according as our Lord Iesus Saith, that he is the strong man which Possesses the world in peace.
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Yee see then that the diuell is called a prince, bycause he hath such power as wee bee not able too withstand. And besides that:
Ye see then that the Devil is called a Prince, Because he hath such power as we be not able too withstand. And beside that:
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S. Paule giueth him his place in the ayre.
S. Paul gives him his place in the air.
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Not that the diuels are inclozed in a place certeine, for wee our selues see that they enter intoo mens bodies,
Not that the Devils Are inclozed in a place certain, for we our selves see that they enter into men's bodies,
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yea and into the bodyes of Swyne, after as our Lord giueth them leaue and power.
yea and into the bodies of Swine, After as our Lord gives them leave and power.
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But he speaketh purposely of the ayre, too make vs vnderstand that they bee aboue our heads. But he speaks purposely of the air, too make us understand that they be above our Heads.
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If wee haue an enemy, wee will see if we can ouerthrowe him.
If we have an enemy, we will see if we can overthrown him.
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But if he haue his foote vppon our throte alreadye, if he treade vppon our bellyes,
But if he have his foot upon our throat already, if he tread upon our bellies,
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if he bee already gotten vppon vs: what remedie is there then? None at all on our part.
if he be already got upon us: what remedy is there then? None At all on our part.
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That is the cause why S. Paule speaketh here expresly of the ayre: as if he should say, that men may well brag and lifte vp their nebbes,
That is the cause why S. Paul speaks Here expressly of the air: as if he should say, that men may well brag and lift up their nebbes,
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and bee brazenfaste in auauncing themselues: but yit is the diuell aboue them with all that he can make.
and be brazenfaste in auauncing themselves: but yet is the Devil above them with all that he can make.
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Too bee short, he sheweth that wee bee vtterly giuen vp too that cursed bondage.
Too be short, he shows that we be utterly given up too that cursed bondage.
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And to make the matter the playner, he addeth, according too the spirit. For what is the cause that wee perceyue not the state which he speaketh of,
And to make the matter the plainer, he adds, according too the Spirit. For what is the cause that we perceive not the state which he speaks of,
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but bycause wee be fleshely ▪ If there reygned a tyran ouer vs that would lay a subsidie vppon vs too day,
but Because we be fleshly ▪ If there reigned a tyrant over us that would lay a subsidy upon us too day,
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and a tax to morrow, and sacke mens houses: & the next day cut this mans and that mans throte, and rauish mens wyues,
and a Tax to morrow, and sack men's houses: & the next day Cut this men and that men throat, and ravish men's wives,
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and commit other enormities and outrages: wee would well ynough perceyue it.
and commit other enormities and outrages: we would well enough perceive it.
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And why? Bycause wee be quicke of feeling in the things that touche our fleshe,
And why? Because we be quick of feeling in the things that touch our Flesh,
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and so earthly, as wee cannot perceyue any thing, except it concerne this present lyfe. That is the cause why wee perceyue not our owne miseries: for they bee inuisible.
and so earthly, as we cannot perceive any thing, except it concern this present life. That is the cause why we perceive not our own misery's: for they be invisible.
cc av j, c-acp pns12 vmbx vvi d n1, c-acp pn31 vvi d j n1. cst vbz dt n1 c-crq pns12 vvb xx po12 d n2: c-acp pns32 vbb j.
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Wee thinke not that the diuell is such a Tyran, nor so horrible as he is: bycause wee see him not.
we think not that the Devil is such a Tyrant, nor so horrible as he is: Because we see him not.
pns12 vvb xx d dt n1 vbz d dt n1, ccx av j c-acp pns31 vbz: c-acp pns12 vvb pno31 xx.
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But S. Paule telleth vs, that we must looke higher then this world, and that wee must haue other eyes than those that beehold visible things:
But S. Paul Telleth us, that we must look higher then this world, and that we must have other eyes than those that behold visible things:
p-acp n1 np1 vvz pno12, cst pns12 vmb vvi av-jc cs d n1, cc cst pns12 vmb vhi j-jn n2 cs d cst vvi j n2:
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If there were a man that could enter into other mens heads and harts, yea and intoo their thoughts and affections, without swoord or staffe, without venim or poyson, without threatening, or any thing else:
If there were a man that could enter into other men's Heads and hearts, yea and into their thoughts and affections, without sword or staff, without venom or poison, without threatening, or any thing Else:
cs pc-acp vbdr dt n1 cst vmd vvi p-acp j-jn ng2 n2 cc n2, uh cc p-acp po32 n2 cc n2, p-acp n1 cc n1, p-acp n1 cc n1, p-acp vvg, cc d n1 av:
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or if he had an hundreth deathes in his hand, and could make them enter without feeling how:
or if he had an Hundredth deaths in his hand, and could make them enter without feeling how:
cc cs pns31 vhd dt ord n2 p-acp po31 n1, cc vmd vvi pno32 vvi p-acp n1 c-crq:
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I pray you were not such an enemy much more too bee feared, than such as come furnished with great force,
I pray you were not such an enemy much more too be feared, than such as come furnished with great force,
pns11 vvb pn22 vbdr xx d dt n1 av-d av-dc av vbi vvn, cs d c-acp vvb vvn p-acp j n1,
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and make a great noize? Yis surely. Now S. Paule telleth vs, that the diuell is such a one:
and make a great noize? Yis surely. Now S. Paul Telleth us, that the Devil is such a one:
cc vvi dt j n1? np1 av-j. av n1 np1 vvz pno12, cst dt n1 vbz d dt pi:
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for he is a spirite, sayeth he.
for he is a Spirit, Saith he.
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So then, let vs not to be so fleshely as we haue bin wont too bee,
So then, let us not to be so fleshly as we have been wont too be,
av av, vvb pno12 xx pc-acp vbi av j c-acp pns12 vhb vbn vvn av vbi,
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nother let vs iudge according too our owne rude and fond fancye, when the sayd spirituall enemye is spoken of:
neither let us judge according too our own rude and found fancy, when the said spiritual enemy is spoken of:
av-dx vvi pno12 vvi vvg av po12 d j cc j n1, c-crq dt j-vvn j n1 vbz vvn pp-f:
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But let vs assure our selues, that he is able too doo vs much more mischiefe without al comparison,
But let us assure our selves, that he is able to do us much more mischief without all comparison,
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then if wee could see how he came towards vs, and how he entered intoo vs. So then forasmuch as he is a spirit, let vs bee so much the more afrayd of him.
then if we could see how he Come towards us, and how he entered into us So then forasmuch as he is a Spirit, let us be so much the more afraid of him.
av cs pns12 vmd vvi c-crq pns31 vvd p-acp pno12, cc c-crq pns31 vvd p-acp pno12 av av av c-acp pns31 vbz dt n1, vvb pno12 vbi av av-d dt av-dc j pp-f pno31.
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And too the intent the faythfull should bee the better dispozed too come too this foresayde poynt, that is too say, too know their owne confuzion, till God haue prouided for it:
And too the intent the faithful should be the better dispozed too come too this foresaid point, that is too say, too know their own confuzion, till God have provided for it:
cc av dt n1 dt j vmd vbi dt av-jc vvn av vvn av d j-vvn n1, cst vbz av vvb, av vvb po32 d n1, c-acp np1 vhb vvn p-acp pn31:
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S. Paule addeth yit one confirmation more of his saying.
S. Paul adds yet one confirmation more of his saying.
n1 np1 vvz av crd n1 av-dc pp-f po31 n-vvg.
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For as soone as wee haue receyued the fayth, and bee inlightened by Gods holy spirit:
For as soon as we have received the faith, and be enlightened by God's holy Spirit:
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if wee haue any desire too doo well, wee shall by and by indeuer too serue our God.
if we have any desire too do well, we shall by and by endeavour too serve our God.
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And it will seeme that that were inough.
And it will seem that that were enough.
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But if a faythfull man looke intoo himselfe, he shall finde ynough to mislike and too sighe and groone for:
But if a faithful man look into himself, he shall find enough to mislike and too sigh and groone for:
p-acp cs dt j n1 vvb p-acp px31, pns31 vmb vvi av-d pc-acp vvi cc av vvi cc vvi p-acp:
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according as I haue tolde you before, that euen S. Paule confesseth himselfe too haue bin vnhappy, and crieth out, who shall set mee free from this prison of death? The faythfull then shall alwayes fynd ynough in themselues wherfore too morne before God.
according as I have told you before, that even S. Paul Confesses himself too have been unhappy, and cries out, who shall Set me free from this prison of death? The faithful then shall always find enough in themselves Wherefore too morn before God.
vvg a-acp pns11 vhb vvn pn22 a-acp, cst av n1 np1 vvz px31 av vhi vbn j, cc vvz av, r-crq vmb vvi pno11 j p-acp d n1 pp-f n1? dt j av vmb av vvi av-d p-acp px32 q-crq av n1 p-acp np1.
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Yit notwithstāding forasmuch as God hath put some goodnesse, some wel meaning, and some good intent intoo vs:
Yet notwithstanding forasmuch as God hath put Some Goodness, Some well meaning, and Some good intent into us:
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the same doth halfe couer the leawdnesse of our nature, so as wee knowe not a long time after that it were requisite,
the same does half cover the Lewdness of our nature, so as we know not a long time After that it were requisite,
dt d vdz av-jn vvi dt n1 pp-f po12 n1, av c-acp pns12 vvb xx dt j n1 p-acp cst pn31 vbdr j,
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howe wretched our state is, so long as wee thinke but vppon our selues, I say, vppon our selues, such as wee bee after that God hath partly reformed vs by his holy spirit.
how wretched our state is, so long as we think but upon our selves, I say, upon our selves, such as we be After that God hath partly reformed us by his holy Spirit.
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That is the cause why S. Paule sendeth vs too behold what the vnbeleeuers are.
That is the cause why S. Paul sends us too behold what the unbelievers Are.
cst vbz dt n1 c-crq n1 np1 vvz pno12 av vvi r-crq dt n2 vbr.
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If wee looke vppon the worlde, wee shall see some giuen too couetousnesse, and some too pilling and poulling,
If we look upon the world, we shall see Some given too covetousness, and Some too pilling and poulling,
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euen such as are robbers, I say, not in woods and forests, but in houses, in markets,
even such as Are robbers, I say, not in woods and forests, but in houses, in Markets,
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and in places of Iustice. Wee shall see that there is nother fayth nor loyaltie among most men,
and in places of Justice we shall see that there is neither faith nor loyalty among most men,
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but that all men are giuen too pilling and pouling, without any respect of equitie or vprightnesse.
but that all men Are given too pilling and pouling, without any respect of equity or uprightness.
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Wee shall see some rushe out intoo whoredome and dishonestie, some intoo drunkennesse, and some intoo other leawdnesse and looce behauiour.
we shall see Some rush out into whoredom and dishonesty, Some into Drunkenness, and Some into other Lewdness and lose behaviour.
pns12 vmb vvi d n1 av p-acp n1 cc n1, d p-acp n1, cc d p-acp n-jn n1 cc j n1.
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Wee shall see men rap out othes, periuries, and other cursed things. Agein, wee shall see secret conueyances, impoysonings, spytings, malicings, treasons, and wicked practizes.
we shall see men rap out Oaths, perjuries, and other cursed things. Again, we shall see secret conveyances, impoysonings, spytings, malicings, treasons, and wicked practises.
pns12 vmb vvi n2 vvi av n2, n2, cc j-jn j-vvn n2. av, pns12 vmb vvi j-jn n2, n2-vvg, n2-vvg, n2-vvg, n2, cc j n2.
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Too bee short, wee shall see some so diuelish, that they fling them selues headlong altoogither, as though they ment too make warre wilfully ageinst God.
Too be short, we shall see Some so devilish, that they fling them selves headlong altoogither, as though they meant too make war wilfully against God.
av vbb j, pns12 vmb vvi d av j, cst pns32 vvb pno32 n2 av-j av, c-acp cs pns32 vvd av vvi n1 av-j p-acp np1.
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These are things that may astonish vs:
These Are things that may astonish us:
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And although wee bee dull, yet ought wee too haue some remors, when we see things so farre out of order in the world.
And although we be dull, yet ought we too have Some remors, when we see things so Far out of order in the world.
cc cs pns12 vbb j, av vmd pns12 av vhb d n1, c-crq pns12 vvb n2 av av-j av pp-f n1 p-acp dt n1.
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Neuerthelesse S. Paule sayeth that if we consider what is doone, and how all thinges are turned topsiteruie,
Nevertheless S. Paul Saith that if we Consider what is done, and how all things Are turned topsiteruie,
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and what libertie the world taketh too withstand God: it behoueth vs too apply the same too our selues, and too conclude thus:
and what liberty the world Takes too withstand God: it behooves us too apply the same too our selves, and too conclude thus:
cc r-crq n1 dt n1 vvz av vvi np1: pn31 vvz pno12 av vvi dt d av po12 n2, cc av vvb av:
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the same should betyde mee, yea and euen as much as I see in them that are moste wretched.
the same should betide me, yea and even as much as I see in them that Are most wretched.
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For when wee looke vppon the diseases that are abrode, how some are eaten with cankers and other filthie diseases,
For when we look upon the diseases that Are abroad, how Some Are eaten with cankers and other filthy diseases,
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and othersome haue as terrible sicknesses as can be:
and Othersome have as terrible Sicknesses as can be:
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we must prie vpon them and say, as ill, yea & worse to, should lyght vpon me, if God pitied me not.
we must pry upon them and say, as ill, yea & Worse to, should Light upon me, if God pitied me not.
pns12 vmb vvi p-acp pno32 cc vvb, c-acp j-jn, uh cc av-jc pc-acp, vmd vvi p-acp pno11, cs np1 vvd pno11 xx.
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For all of vs doo carye the seede of them about vs:
For all of us do carry the seed of them about us:
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& that not only in our bodyes, (but also in our soules) for there may be some diuersitie of cōplexions,
& that not only in our bodies, (but also in our Souls) for there may be Some diversity of complexions,
cc cst xx av-j p-acp po12 n2, (cc-acp av p-acp po12 n2) p-acp pc-acp vmb vbi d n1 pp-f n2,
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so as some shalbe stronger and lus•yer than other some: but the soule of man is vtterly corrupted and marred.
so as Some shall Stronger and lus•yer than other Some: but the soul of man is utterly corrupted and marred.
av c-acp d vmb|vbi jc cc jc cs j-jn d: cc-acp dt n1 pp-f n1 vbz av-j vvn cc vvn.
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So then the sinnes that reigne in vs, are all of them warnings to make vs cast downe our eyes,
So then the Sins that Reign in us, Are all of them Warnings to make us cast down our eyes,
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and too be ashamed before God and his Angells, yea and too make vs hate and vtterly abhorre our selues.
and too be ashamed before God and his Angels, yea and too make us hate and utterly abhor our selves.
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Thus yee see why S. Paule hath added here, that the diuell woorketh now still.
Thus ye see why S. Paul hath added Here, that the Devil worketh now still.
av pn22 vvb c-crq n1 np1 vhz vvn av, cst dt n1 vvz av av.
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He vseth the woord Now: as if he should say, my frendes, if in looking vppon your present state, you fynd any thing well,
He uses the word Now: as if he should say, my Friends, if in looking upon your present state, you find any thing well,
pns31 vvz dt n1 av: c-acp cs pns31 vmd vvi, po11 n2, cs p-acp vvg p-acp po22 j n1, pn22 vvb d n1 av,
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and that the same keepeth you from humbling of your selues throughly, and from feeling how miserable yee shoulde haue bin,
and that the same Keepeth you from humbling of your selves thoroughly, and from feeling how miserable ye should have been,
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see what is doone about you, see how the vnbeleueres behaue themselues, and you shall fynd them to be as wyld beastes,
see what is done about you, see how the vnbeleueres behave themselves, and you shall find them to be as wild beasts,
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and enemyes of their owne saluation: you shall fynd them stark mad ageinst God, and ageinst all ryght.
and enemies of their own salvation: you shall find them stark mad against God, and against all right.
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Too be short, yee shall see so great enormities, as shall abash men, & make them too say,
Too be short, ye shall see so great enormities, as shall abash men, & make them too say,
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Alas, is it possible that it should bee thus? And so yee see what yee bee. Say not: fy on thee naughtipacke.
Alas, is it possible that it should be thus? And so ye see what ye be. Say not: fie on thee naughtipack.
uh, vbz pn31 j cst pn31 vmd vbi av? cc av pn22 vvb r-crq pn22 vbb. n1 xx: uh p-acp pno21 n1.
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Yee may well fynd fault with such a one, but ye must therwithal adde by & by for a sauce to season it,
Ye may well find fault with such a one, but you must therewithal add by & by for a sauce to season it,
pn22 vmb av vvi n1 p-acp d dt pi, cc-acp pn22 vmb av vvi p-acp cc a-acp p-acp dt n1 pc-acp vvi pn31,
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how greate hath Gods mercie bin towards me? Then let vs neuer condemne the sin that wee see euerywhere in other men, without cōsidering therwithal, that if God had not brydled vs, we had falne as deepely as wee see others too haue falne:
how great hath God's mercy been towards me? Then let us never condemn the since that we see everywhere in other men, without considering therewithal, that if God had not bridled us, we had fallen as deeply as we see Others to have fallen:
c-crq j vhz npg1 n1 vbn p-acp pno11? av vvb pno12 av vvi dt n1 cst pns12 vvb av p-acp j-jn n2, p-acp vvg av, cst cs np1 vhd xx vvn pno12, pns12 vhd vvn a-acp av-jn c-acp pns12 vvb ng2-jn pc-acp vhi vvn:
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and therfore let it stirre vs vp immediatly too pray God that he leade vs not into temptation, and let vs acknowledge Gods infinite goodnesse, in that it pleaseth him too reyne vs in such wyse, that wee fall not intoo the horrible falles which wee see about vs. For when wee looke vpon the wickeddest in the world,
and Therefore let it stir us up immediately too pray God that he lead us not into temptation, and let us acknowledge God's infinite Goodness, in that it Pleases him too rein us in such wise, that we fallen not into the horrible falls which we see about us For when we look upon the wickedest in the world,
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yea and euen vpon such as wee bee driuen too abhorre as monsters: wee must (as I said afore) conclude thus with our selues:
yea and even upon such as we be driven too abhor as monsters: we must (as I said afore) conclude thus with our selves:
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Alas, as much should befal vs, if God remedied it not. And so yee see how wee ought to put that lesson in vre.
Alas, as much should befall us, if God remedied it not. And so ye see how we ought to put that Lesson in use.
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And S. Paul speaketh expresly of the rebellious children, too shewe that there wilbee no obedience in vs,
And S. Paul speaks expressly of the rebellious children, too show that there wilbee no Obedience in us,
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except God put it intoo vs, and reforme vs, and both chaunge the naughtinesse whereuntoo wee were giuen afore,
except God put it into us, and reform us, and both change the naughtiness whereunto we were given afore,
c-acp np1 vvd pn31 p-acp pno12, cc vvi pno12, cc av-d vvi dt n1 c-crq pns12 vbdr vvn a-acp,
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and continue and increace the goodnesse that he hath begunne:
and continue and increase the Goodness that he hath begun:
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for else Sa•an hath so taken possession of vs, as he must needes drawe vs lyke brute beastes.
for Else Sa•an hath so taken possession of us, as he must needs draw us like brutus beasts.
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Trew it is that S. Paule addeth anon after, that this serued not only for the heathen, (howbeit that Gods grace was most apparant in them:) but that euen the excellentest men were comprehended therin,
True it is that S. Paul adds anon After, that this served not only for the heathen, (howbeit that God's grace was most apparent in them:) but that even the excellentest men were comprehended therein,
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and (which more is) that the Iewes, (who thought themselues too haue a singuler priuilege of exemption from the common cursednesse of men,) were also forlorne and damned, till they were redeemed by our Lord Iesus Christ.
and (which more is) that the Iewes, (who Thought themselves too have a singular privilege of exemption from the Common cursedness of men,) were also forlorn and damned, till they were redeemed by our Lord Iesus christ.
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Wherin wee see yit better the thing that wee touched not long since:
Wherein we see yet better the thing that we touched not long since:
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that is too wit, that heere is no mention made of any one sort of men alone,
that is too wit, that Here is no mention made of any one sort of men alone,
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but that the holy Ghost thūdereth vpō al men, to the end that al of vs shold be beaten down frō the least to the the most.
but that the holy Ghost Thundereth upon all men, to the end that all of us should be beaten down from the least to the the most.
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But this cannot be discoursed as now. Therfore we must for conclusion take that which S. Paule treateth:
But this cannot be discoursed as now. Therefore we must for conclusion take that which S. Paul Treateth:
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which is that God hath quickened vs. Wherby he dooth vs too wit, that we bring not lyfe with vs from our mothers womb,
which is that God hath quickened us Whereby he doth us too wit, that we bring not life with us from our mother's womb,
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but that by reason of sin we bee in death, when wee come intoo this world, which is worse than if wee were not at all:
but that by reason of since we be in death, when we come into this world, which is Worse than if we were not At all:
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yea and that there is no geynsaying too it, bycause wee shall not find any thing in our selues but corruption and wickednesse,
yea and that there is no geynsaying too it, Because we shall not find any thing in our selves but corruption and wickedness,
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and bycause that the more a man stirres it, the more it stinketh, and wee shall bee the more loth too see the great and deepe dungeon of all iniquitie which is in vs. Therfore it standeth vs on hand too bee quickened,
and Because that the more a man stirs it, the more it stinketh, and we shall be the more loath too see the great and deep dungeon of all iniquity which is in us Therefore it Stands us on hand too be quickened,
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and too haue lyfe giuen vs, not of nature, bu• of the grace of our Lord Iesus Christ,
and too have life given us, not of nature, bu• of the grace of our Lord Iesus christ,
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bycause wee bee renewed by him:
Because we be renewed by him:
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yea and too knowe that God hath taken vs out of a wretched and cursed state,
yea and too know that God hath taken us out of a wretched and cursed state,
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and theruppon too forget all vayn glorie.
and thereupon too forget all vain glory.
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And Let vs not think that euer wee shall yeeld vntoo God the prayse that hee deserueth, till wee abhorre all our owne wretchednesse,
And Let us not think that ever we shall yield unto God the praise that he deserves, till we abhor all our own wretchedness,
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& bee come too the poynt (to know) that the deuill reigneth ouer vs, till God pluck vs out of his pawes,
& be come too the point (to know) that the Devil Reigneth over us, till God pluck us out of his paws,
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and set vs free from his cursed tyranny.
and Set us free from his cursed tyranny.
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For is there any thing more irksome than too say, that wee bee subiect to the diuell,
For is there any thing more irksome than too say, that we be Subject to the Devil,
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and that he reygneth, not only ouer our bodyes, as somme worldly tyran myght doo,
and that he Reigneth, not only over our bodies, as sum worldly tyrant might do,
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but also ouer our soules, and ouer all our thoughts? For he is a spirit,
but also over our Souls, and over all our thoughts? For he is a Spirit,
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and there is not that thing in vs which is not corrupted by him, & filled with his poyson. Sith we know this:
and there is not that thing in us which is not corrupted by him, & filled with his poison. Sith we know this:
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let vs consider also that God hauing found vs in that plyght, hath notwithstanding not disdeined vs, 〈 ◊ 〉 let•ed for all that too succor vs, according also as S. Paule vseth the s•me reason, when he sayeth, that wee were Gods deadly enemyes, at such tyme as Iesus Christ redeemed vs. And so let vs conclude, that God respecteth nothing but our miseries,
let us Consider also that God having found us in that plight, hath notwithstanding not disdained us, 〈 ◊ 〉 let•ed for all that too succour us, according also as S. Paul uses the s•me reason, when he Saith, that we were God's deadly enemies, At such time as Iesus christ redeemed us And so let us conclude, that God respecteth nothing but our misery's,
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when he calleth vs too him.
when he calls us too him.
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Hee looketh not whether wee seeke him or no, for how were that possible? wee drawe cleane arsward.
He looks not whither we seek him or no, for how were that possible? we draw clean arsward.
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He looketh not whether wee bee able too doo him any seruis or no: for wee bee rank rebells ageinst him.
He looks not whither we be able to do him any seruis or no: for we be rank rebels against him.
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He looketh not whether there be any good towardnesse in vs: for al our thoughtes & lustes are deadly enemyes fyghting ageinst his ryghtuousnesse.
He looks not whither there be any good towardness in us: for all our thoughts & lusts Are deadly enemies fighting against his Righteousness.
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Wherat looketh he then? What moueth him too succour vs? Euen the infinite number of miseries that he fyndeth in vs,
Whereat looks he then? What moves him too succour us? Eve the infinite number of misery's that he findeth in us,
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and the horrible confuzion wherein wee bee: those are the thinges which inclyne God too shewe vs mercie.
and the horrible confuzion wherein we bee: those Are the things which incline God too show us mercy.
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So then, let all mouthes bee stopped, and let vs not presume too bring any thing in this behalfe,
So then, let all mouths be stopped, and let us not presume too bring any thing in this behalf,
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as th•ugh wee had bound God vntoo vs, or that he found aught in vs wherefore he should shewe vs fauour:
as th•ugh we had bound God unto us, or that he found aught in us Wherefore he should show us favour:
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for he must take all things of his owne, and doo all of his owne infinite goodnesse,
for he must take all things of his own, and do all of his own infinite Goodness,
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bycause he seeth vs miserable, damned, and vtterly forlorne, and let that stirre vs vp too doo good,
Because he sees us miserable, damned, and utterly forlorn, and let that stir us up too do good,
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and too prouide remedie, not onely for our diseases, but also for our death. For if wee were but corrupted with sinne and vyce: the maladie were alreadie vncurable.
and too provide remedy, not only for our diseases, but also for our death. For if we were but corrupted with sin and vice: the malady were already uncurable.
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But besides that, there is a death, yea and a spirituall death, which cannot bee recouered by all the meanes and remedies of the world:
But beside that, there is a death, yea and a spiritual death, which cannot be recovered by all the means and remedies of the world:
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God must bee fayne too put too his hand, yea and that so myghtily, as it may bee knowen that he •aueth vs by myracle.
God must be fain too put too his hand, yea and that so myghtily, as it may be known that he •aueth us by miracle.
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And nowe let vs cast our selues downe before the maiestie of our good God, with acknowledgment of our sinnes, praying him to make vs so too feele them,
And now let us cast our selves down before the majesty of our good God, with acknowledgment of our Sins, praying him to make us so too feel them,
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as we may forsake them, and bee rid of them dayly more and more, and that in the meane season he of his goodnesse will beare with vs,
as we may forsake them, and be rid of them daily more and more, and that in the mean season he of his Goodness will bear with us,
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and not e•amine vs ouer streytly, but by little and little aba•e and correct the naughtinesse that reigneth too much in vs,
and not e•amine us over streytly, but by little and little aba•e and correct the naughtiness that Reigneth too much in us,
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and not suffer vs too bee s•aues vntoo Satan, but set vs free by our Lord Iesus Christ, of whom wee holde all our spirituall freedome.
and not suffer us too be s•aues unto Satan, but Set us free by our Lord Iesus christ, of whom we hold all our spiritual freedom.
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And so let vs all say, Almyghtie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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The tenth Sermon, which is the second vppon the second Chapter.
The tenth Sermon, which is the second upon the second Chapter.
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3. VVee also vvalked vvith the disobedient, dooyng the pleasures of the fleshe and of the thoughtes,
3. We also walked with the disobedient, doing the pleasures of the Flesh and of the thoughts,
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and vvere by nature the children of vvrath as others are.
and were by nature the children of wrath as Others Are.
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4. But God vvho is rich in mercy, through his great loue vvherby he loued vs,
4. But God who is rich in mercy, through his great love whereby he loved us,
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5. Euen at the tyme vvhen vvee vvere dead by sinne, quickened vs toogither vvith Christ, by vvhose grace you bee saued,
5. Eve At the time when we were dead by sin, quickened us together with christ, by whose grace you be saved,
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6. And rayzed vs vvith him, and made vs sit vvith him in heauenly places in Iesus Christ.
6. And razed us with him, and made us fit with him in heavenly places in Iesus christ.
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I Began this morning too shewe you how S. Paule ment too stretch out Gods goodnesse vntoo all men, too the intent that none should haue cause too boast of himselfe,
I Began this morning too show you how S. Paul meant too stretch out God's Goodness unto all men, too the intent that none should have cause too boast of himself,
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And truly if euer there were any nation in the world aduaunced aboue others, it was the Iewes:
And truly if ever there were any Nation in the world advanced above Others, it was the Iewes:
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forsomuchas God had accepted them for his owne houshold, and called them a holie linage and his owne inheritaunce.
forsomuchas God had accepted them for his own household, and called them a holy lineage and his own inheritance.
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In that respect therfore the Iewes seemed well woorthie too haue preheminence aboue others.
In that respect Therefore the Iewes seemed well worthy too have pre-eminence above Others.
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Howbeit too the end that none should darken the grace of our Lord Iesus Christ, he sayeth, that euer they also were the children of wrath, Howbeit too the end that none should darken the grace of our Lord Iesus christ, he Saith, that ever they also were the children of wrath,
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so as it stoode thē on hand •o lie drawen out of the dungeon of confuzion, wherof I spake this morning.
so as it stood them on hand •o lie drawn out of the dungeon of confuzion, whereof I spoke this morning.
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Too bee short, S. Paule sheweth heere, that euen those whom men woold deeme too bee the excellentest, can bring nothing wherof too brag,
Too be short, S. Paul shows Here, that even those whom men would deem too be the excellentest, can bring nothing whereof too brag,
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or too purchace themselues estimation before God, but are all receyued too grace too bee made heires of the heauenly lyfe, by meanes of our Lord Iesus Christ.
or too purchase themselves estimation before God, but Are all received too grace too be made Heirs of the heavenly life, by means of our Lord Iesus christ.
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Now heere myght a question be demaunded, why S. Paule setteth the heathen men on euen ground with the Iewes, seing that God had set such oddes betwixt them.
Now Here might a question be demanded, why S. Paul sets the heathen men on even ground with the Iewes, sing that God had Set such odds betwixt them.
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For it myght seeme that all the promises were disanulled: and that were a dooing of wrong vntoo God, rather than vntoo men.
For it might seem that all the promises were Disannulled: and that were a doing of wrong unto God, rather than unto men.
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If wee graunt (as of necessitie and reason wee needs must) that Gods choozing of Abrahams ofspring, was not in vayne,
If we grant (as of necessity and reason we needs must) that God's choosing of Abrahams offspring, was not in vain,
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and that his telling of them, that he accepted them too bee of his houshold & Church, was not too deceyue them:
and that his telling of them, that he accepted them too be of his household & Church, was not too deceive them:
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they must needes be neerer & more familiar vntoo God, and they must needes haue some marke wherby too bee gathered vntoo him.
they must needs be nearer & more familiar unto God, and they must needs have Some mark whereby to be gathered unto him.
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It seemeth then that S. Paule should not haue abaced the Iewes after that sort.
It seems then that S. Paul should not have abased the Iewes After that sort.
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But in another place he sheweth, that all this geere agrees full well, if wee consider the Iewes (on the one syde) in the state of (Gods) chozen and peculiar people:
But in Another place he shows, that all this gear agrees full well, if we Consider the Iewes (on the one side) in the state of (God's) chozen and peculiar people:
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and (on the other syde) what they bee (of themselues) and what they haue deserued before God.
and (on the other side) what they be (of themselves) and what they have deserved before God.
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For in the Epistle too the Romans, after that S. Paule hath giuen sentence vppon the whole world, shewing that there is not any one which is not damned and forlorne: he moueth this question:
For in the Epistle too the Roman, After that S. Paul hath given sentence upon the Whole world, showing that there is not any one which is not damned and forlorn: he moves this question:
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Seing then that God gathered Abrahams linage, and dedicated it wholly too himself, what shall become of them? Shall there bee no holinesse in them? For it seeemeth else that God had but dalyed,
Sing then that God gathered Abrahams lineage, and dedicated it wholly too himself, what shall become of them? Shall there be no holiness in them? For it Seemeth Else that God had but daly,
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and that his saying in the holie scriptures, that he had not delt so with any other nation, was nothing woorth.
and that his saying in the holy Scriptures, that he had not dealt so with any other Nation, was nothing worth.
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And that although sinne cannot be poynted out with the •inger, as yee would say:
And that although sin cannot be pointed out with the •inger, as ye would say:
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But S. Paule sayeth, that of a truth men ought too commend the grace that God voutsafed too shewe foorth vppon his people:
But S. Paul Saith, that of a truth men ought too commend the grace that God vouchsafed too show forth upon his people:
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and so consequently that they are too bee preferred before all the whole world, so farre foorth as they be indewed with the benefytes which they had by Gods promises.
and so consequently that they Are to be preferred before all the Whole world, so Far forth as they be endued with the benefits which they had by God's promises.
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Hewbeit he addeth foorthwith, that in asmuch as they bee descended of Adams race, and are sinners,
Hewbeit he adds forthwith, that in as as they be descended of Adams raze, and Are Sinners,
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as well as all other men, and there is nothing in our whole nature, but corruption and frowardnesse:
as well as all other men, and there is nothing in our Whole nature, but corruption and frowardness:
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all men must bee fayne too stoope, and all of vs must needes acknowledg, that one of vs cannot bee sholed out f•om another, according as wee haue seene hee•toofore in the second chapter too the Galathians, where S. Paule told S. Peter thus:
all men must be fain too stoop, and all of us must needs acknowledge, that one of us cannot be sholed out f•om Another, according as we have seen hee•toofore in the second chapter too the Galatians, where S. Paul told S. Peter thus:
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Yea, wee bee Iewes by nature, and it seemeth that wee ought too go alone by our selues, seing that God is our King,
Yea, we be Iewes by nature, and it seems that we ought too go alone by our selves, sing that God is our King,
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and hath sanctifyed vs, and voutsafeth too dwel among vs. Well then, it seemeth at the first blush, that wee should shake of the Gentyles,
and hath sanctified us, and vouchsafeth too dwell among us Well then, it seems At the First blush, that we should shake of the Gentiles,
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as vncleane persons, and such as haue none acquaintance with God.
as unclean Persons, and such as have none acquaintance with God.
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But let vs come too account (sayeth he) a•• there is none of vs all but he is indaungered vntoo God,
But let us come too account (Saith he) a•• there is none of us all but he is indaungered unto God,
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& must needes perceyue himselfe too bee a wretched sinner.
& must needs perceive himself to be a wretched sinner.
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Sith it is so, God must bee the iudge of all men, and we must needes sinke before his maiestie, till wee bee reconcyled vntoo him by our Lord Iesus Christ.
Sith it is so, God must be the judge of all men, and we must needs sink before his majesty, till we be reconciled unto him by our Lord Iesus christ.
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Too bee short, S. Paules meaning in this text, is not too deface Gods grace,
Too be short, S. Paul's meaning in this text, is not too deface God's grace,
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but too shewe that the Iewes had not any other meane in themselues whereby too obteyne the saluation and heritage of heauen,
but too show that the Iewes had not any other mean in themselves whereby too obtain the salvation and heritage of heaven,
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than onely by beyng members of our Lord Iesus Christ, and that they must alwayes bee fayne too take themselues first for cursed and damned.
than only by being members of our Lord Iesus christ, and that they must always be fain too take themselves First for cursed and damned.
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For the woorthinesse which they haue is but as a wyndfall, & they be borne in sinne,
For the worthiness which they have is but as a wyndfall, & they be born in sin,
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and subiect too cursednesse, no lesse than all other men, and Gods accepting and choozing of them too himself, was a speciall and (as they saye) a supernaturall gift.
and Subject too cursedness, no less than all other men, and God's accepting and choosing of them too himself, was a special and (as they say) a supernatural gift.
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Yee see then that by nature the Iewes are forlorne as well as the rest of the whole world,
Ye see then that by nature the Iewes Are forlorn as well as the rest of the Whole world,
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and yit neuerthelesse that God hath also receiued them too mercy.
and yet nevertheless that God hath also received them too mercy.
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By the way wee must marke, that vnder the word Nature, Saynt Paule sheweth, not only that wee bee sinners by custome,
By the Way we must mark, that under the word Nature, Saint Paul shows, not only that we be Sinners by custom,
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so as euery of vs thrusteth his fellowe out of the way, and wee bee too much inclyned too followe the euill, rather than the good:
so as every of us thrusts his fellow out of the Way, and we be too much inclined too follow the evil, rather than the good:
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Truely the heathen men will thinke it straunge, that the young babes which are not able too discerne betweene good and euill,
Truly the heathen men will think it strange, that the young babes which Are not able too discern between good and evil,
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nor haue any discrecion or will, should alreadie bee sinners and damned before God, according too S. Paules saying, who calleth them the children of wrath:
nor have any discretion or will, should already be Sinners and damned before God, according too S. Paul's saying, who calls them the children of wrath:
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but yit must wee needes yeelde our selues too condemnation whether we wil or no.
but yet must we needs yield our selves too condemnation whither we will or no.
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As soone as babes bee able too make any signe, it is certeyne that they will shewe inough and too much, that they bee froward and naughtie,
As soon as babes be able too make any Signen, it is certain that they will show enough and too much, that they be froward and naughty,
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and that there is a secrete poyson lurking in them ▪ And that although they cast it not out at the first,
and that there is a secret poison lurking in them ▪ And that although they cast it not out At the First,
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yit they bee as a broode of serpentes.
yet they be as a brood of Serpents.
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Sith it is so, let vs vnderstand that Saint Paule dooth not without cause call vs the children of wrath,
Sith it is so, let us understand that Saint Paul doth not without cause call us the children of wrath,
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as well as the Iewes, not excepting the very infantes out of the number, whom men terme innocents,
as well as the Iewes, not excepting the very Infants out of the number, whom men term Innocents,
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and take them so to bee:
and take them so to be:
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For wee must not regarde our owne opinion, nor the things that wee see before our eyes,
For we must not regard our own opinion, nor the things that we see before our eyes,
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but wee must giue glory vntoo God, who is the competeent iudge thereof, although wee finde it incomprehensible.
but we must give glory unto God, who is the competeent judge thereof, although we find it incomprehensible.
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How soeuer the world go, wee must alwayes come backe too that which is sayd in the one and fiftith Psalme, namely that wee not onely offend God dayly in diuerse manners:
How soever the world go, we must always come back too that which is said in the one and fiftith Psalm, namely that we not only offend God daily in diverse manners:
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but also are lothsome too hym beforehand, yea euen before wee haue eyther done or thought any thing,
but also Are loathsome too him beforehand, yea even before we have either done or Thought any thing,
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bycause wee were begotten in sinne and cursednesse.
Because we were begotten in sin and cursedness.
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And by that word Children of wrath, S. Paule meaneth that wee bee the heyres of death,
And by that word Children of wrath, S. Paul means that we be the Heirs of death,
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and that God must needes bee our enemie, yea euen as soone as wee bee conceyued.
and that God must needs be our enemy, yea even as soon as we be conceived.
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Yit is not God cruell, nother hateth he the things that are of his owne making.
Yet is not God cruel, neither hates he the things that Are of his own making.
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That is trew, if we had such purenesse in vs as was in our forefather Adam, according too this saying, that all things which God made were good, God then should hate his owne workemanship in vs. But wee must conclude, that sith he hateth vs,
That is true, if we had such pureness in us as was in our forefather Adam, according too this saying, that all things which God made were good, God then should hate his own workmanship in us But we must conclude, that sith he hates us,
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and is as it were armed to take vengeance on vs all, we haue well deserued it.
and is as it were armed to take vengeance on us all, we have well deserved it.
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yit dooth God know it well ynough, and wee must hold our mouthes shet at it.
yet doth God know it well enough, and we must hold our mouths shet At it.
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That is in effect the thing that wee haue too gather vppon this Text, in applying it too S. Paules meaning.
That is in Effect the thing that we have too gather upon this Text, in applying it too S. Paul's meaning.
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For if the Iewes, which seemed too haue or ought too haue some peculiar prerogatiue, are neuerthelesse included vnder the generall state of men:
For if the Iewes, which seemed to have or ought too have Some peculiar prerogative, Are nevertheless included under the general state of men:
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what can wee alledge which are borne Gentyles, if wee will presume too bring any brauerie before God? So then wee haue well wherwith to be confounded dubble, seing that they, in comparison of whom wee bee nothing, haue notwithstanding no enterance intoo the kingdome of God,
what can we allege which Are born Gentiles, if we will presume too bring any bravery before God? So then we have well wherewith to be confounded double, sing that they, in comparison of whom we be nothing, have notwithstanding no Entrance into the Kingdom of God,
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but by his only free mercie, an• by being reconcyled by meane of our Lord Iesus Christ.
but by his only free mercy, an• by being reconciled by mean of our Lord Iesus christ.
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But there is yit one question or doubt more.
But there is yet one question or doubt more.
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For how should the Iewes be Gods enemies, seing he had auowed himself alredye to bee their father? Some man will say, that the seeing of the things that were figured,
For how should the Iewes be God's enemies, sing he had avowed himself already to be their father? some man will say, that the seeing of the things that were figured,
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and the truthe •nd substance of them remayned as yit too bee accomplished.
and the truth •nd substance of them remained as yet too be accomplished.
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But wee haue too marke yit further, that although God had adopted the Iewes in Abraham:
But we have too mark yet further, that although God had adopted the Iewes in Abraham:
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yit they were receyued in Iesus Christ, and that that grace was grounded vppon him, according too this saying, In thy seede shall all nations of the earth bee blissed.
yet they were received in Iesus christ, and that that grace was grounded upon him, according too this saying, In thy seed shall all Nations of the earth be Blessed.
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And wee haue seene in the Epistle too the Galathians, that the sayd seede must bee referred too our Lord Iesus Christ: And we have seen in the Epistle too the Galatians, that the said seed must be referred too our Lord Iesus christ:
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for without him there is no vnitie, but vtter s•attering asunder.
for without him there is no unity, but utter s•attering asunder.
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Sith it is so, it is not too bee marueiled, that the receiuing of the Iewes into the Church,
Sith it is so, it is not too be marveled, that the receiving of the Iewes into the Church,
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as well as the receyuing of the Gentyles, is fathered heere by Saint Paule vppon the onely free bestowed goodnesse of God.
as well as the receiving of the Gentiles, is fathered Here by Saint Paul upon the only free bestowed Goodness of God.
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Howbeeit, there is yit a second poynt, which is not too bee forgotten:
Howbeit, there is yet a second point, which is not too be forgotten:
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which is, that although the Iewes had obteyned such grace, yit they abode in suspens till the comming of the Redeemer.
which is, that although the Iewes had obtained such grace, yet they Abided in suspens till the coming of the Redeemer.
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And for that cause wee shall see in another place, that those which were neere, and those that were farre of, were reconcyled by him.
And for that cause we shall see in Another place, that those which were near, and those that were Far of, were reconciled by him.
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For wee know that there is no attonement too bee made with God, without sheading of blud.
For we know that there is no atonement too be made with God, without shedding of blood.
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Now the Sacrifizes of the Lawe could not put away sinne, nor pacifye Gods wrath and cursing.
Now the Sacrifices of the Law could not put away sin, nor pacify God's wrath and cursing.
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When men offered the blud of an Oxe, or of a Calfe, or of a Lamb, it was not too make attonement with God, there was no such power in the brute beastes:
When men offered the blood of an Ox, or of a Calf, or of a Lamb, it was not too make atonement with God, there was no such power in the brutus beasts:
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for the thing that is corruptible, atteyneth not too the soule.
for the thing that is corruptible, atteyneth not too the soul.
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Therfore it is too bee concluded, that the Iewes were Gods children by hope, and yit that they were vtterly separated from him, till the attonement was made in the person of the Redeemer.
Therefore it is to be concluded, that the Iewes were God's children by hope, and yet that they were utterly separated from him, till the atonement was made in the person of the Redeemer.
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And by that meanes did God shew himself fauorable towards them, as he did towards the rest of the world.
And by that means did God show himself favourable towards them, as he did towards the rest of the world.
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And for that cause also dooth S. Paule adde, that God being rich in mercie, hath quickened them, as he did the Gentyls, euen according too his great loue vvhervvith he loued them.
And for that cause also doth S. Paul add, that God being rich in mercy, hath quickened them, as he did the Gentiles, even according too his great love wherewith he loved them.
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The cheef poynt (as I told you this morning) that S. Paule handleth, is, that wee should lerne too bee ashamed,
The chief point (as I told you this morning) that S. Paul handleth, is, that we should Learn too be ashamed,
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yea and too lothe our owne wretchednesse, by resorting too our originall, and by considering in what plyght God findeth vs,
yea and too loath our own wretchedness, by resorting too our original, and by considering in what plight God finds us,
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and out of what a dungeon wee passe, when God reacheth vs his hand.
and out of what a dungeon we pass, when God reaches us his hand.
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And the second is, that wee should magnifie his goodnesse so much the more, bycause it is an vncredible thing, that he should voutsafe too cause the doctrine of lyfe too come downe too the bottome of hell too quicken vs:
And the second is, that we should magnify his Goodness so much the more, Because it is an uncredible thing, that he should vouchsafe too cause the Doctrine of life too come down too the bottom of hell too quicken us:
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for wee were sunk downe thither.
for we were sunk down thither.
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Thefore wee must marke well these wordes, where it is sayd, that God being rich in mercie, quickened vs when wee were dead, according too the great loue which he beareth vs. Trew it is, that this tytle myght alwayes agree vnto God,
Therefore we must mark well these words, where it is said, that God being rich in mercy, quickened us when we were dead, according too the great love which he bears us True it is, that this title might always agree unto God,
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bycause he nother abateth nor increaseth: and so shall God bee euermore rich in goodnesse.
Because he neither abateth nor increases: and so shall God be evermore rich in Goodness.
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But we must therwithall marke the circumstance of the place, and the matter that S. Paule treateth of heere:
But we must therewithal mark the circumstance of the place, and the matter that S. Paul Treateth of Here:
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which is, that God hath vttered the inestimable treasures of his mercie vpō vs according too the greatnesse of our miseries.
which is, that God hath uttered the inestimable treasures of his mercy upon us according too the greatness of our misery's.
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And For that cause also he addeth, the great loue wherwith he loued vs. For needes must there haue bin such a goodnesse in God,
And For that cause also he adds, the great love wherewith he loved us For needs must there have been such a Goodness in God,
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as is able to rauish vs, seeing it surmounteth all our capacitie, and that wee bee not able too taste the hundredth parte of it,
as is able to ravish us, seeing it surmounteth all our capacity, and that we be not able too taste the hundredth part of it,
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though wee giue our selues neuer so much vntoo it.
though we give our selves never so much unto it.
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And why? For when S. Paule sayeth that God loued vs, he speaketh expresly of himself,
And why? For when S. Paul Saith that God loved us, he speaks expressly of himself,
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and of such lyke, which had bin chozen from among that people, when as the greater part of them was cut of.
and of such like, which had been chozen from among that people, when as the greater part of them was Cut of.
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For although the Iewes were the first borne, and had preheminence aboue vs, as by ryght of inheritance,
For although the Iewes were the First born, and had pre-eminence above us, as by right of inheritance,
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& that we be but as silly things borne out of season, as S. Paule speaketh of himself:
& that we be but as silly things born out of season, as S. Paul speaks of himself:
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But (as I sayd afore) if the poore ignorant sort, which neuer had any certeyne way,
But (as I said afore) if the poor ignorant sort, which never had any certain Way,
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yit notwithstanding wee see that they bee now banished from Gods kingdome, and are become as a president that ought too make the heare stand vp vppon our heades,
yet notwithstanding we see that they be now banished from God's Kingdom, and Are become as a president that ought too make the hear stand up upon our Heads,
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Also there are a sort of these scoffers, which doo but nod their heads when men speake too them of their saluation, saying, it is ynough,
Also there Are a sort of these scoffers, which do but nod their Heads when men speak too them of their salvation, saying, it is enough,
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when wee behold the wrath and vengeance of God that is vttered vppon them. Therfore wheras S. Paule and some small number mo were chozen from among the Iewes:
when we behold the wrath and vengeance of God that is uttered upon them. Therefore whereas S. Paul and Some small number more were chozen from among the Iewes:
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it was through Gods loue which had the greater apparance towardes them.
it was through God's love which had the greater appearance towards them.
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Lykewyse nowe adayes, if the Gospell were preached purely throughe the whole world, & fayth giuen indifferently too all men,
Likewise now adays, if the Gospel were preached purely through the Whole world, & faith given indifferently too all men,
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soo as there were none but he should be touched immediatly with the holy Ghost, and all of vs were alyke:
so as there were none but he should be touched immediately with the holy Ghost, and all of us were alike:
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it woold seeme to be as the course of nature.
it would seem to be as the course of nature.
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And lyke as meat and drinke are common to all men, so it woold seeme that wee had this of our owne naturall motion,
And like as meat and drink Are Common to all men, so it would seem that we had this of our own natural motion,
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and that it were not a speciall grace of God.
and that it were not a special grace of God.
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But when wee see so manie Countries hungerstarued, so as there rayneth not one drop of good doctrine vppon them,
But when we see so many Countries hungerstarued, so as there raineth not one drop of good Doctrine upon them,
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but rather the wretched people are fed with Lyes and trumperies of Satan:
but rather the wretched people Are fed with Lies and trumperies of Satan:
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and that on the other syde God inlyghteneth vs heere, and watereth vs with his woord:
and that on the other side God inlyghteneth us Here, and Waters us with his word:
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whereof commeth that, but of the great loue whereof S. Paule speaketh heere? Agein, many men haue their eares beaten with the Gospell,
whereof comes that, but of the great love whereof S. Paul speaks Here? Again, many men have their ears beaten with the Gospel,
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and yit it is apparant too mennes eyes, that they become hard harted by it, and waxe woorse and woorse.
and yet it is apparent too men's eyes, that they become hard hearted by it, and wax Worse and Worse.
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For it is certeine that a man shall not see so horrible monsters in the papacie,
For it is certain that a man shall not see so horrible monsters in the papacy,
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as where the Gospell is preached and professed, for they will say they bee reformed, and yit they seeme too bee diuells incarnate:
as where the Gospel is preached and professed, for they will say they be reformed, and yet they seem too be Devils incarnate:
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and wee neede not too go farre to see such syghtes.
and we need not too go Far to see such sights.
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So then, let vs marke heere, that wee must not surmyze that any of vs hath aught wherwith too please God, more than his felowes,
So then, let us mark Here, that we must not surmyze that any of us hath aught wherewith too please God, more than his Fellows,
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nor presume too make any account of our selues:
nor presume too make any account of our selves:
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but that we must alwayes repayre too the fountaine that •annot bee drayned dry, and not go too the pits that are full of holes and can holde no water,
but that we must always repair too the fountain that •annot be drained dry, and not go too the pits that Are full of holes and can hold no water,
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or rather which haue nothing but s•id & filth in them, (for all the gloriousnesse and brauerie of men is no better) but drawe of the sayde loue of our God,
or rather which have nothing but s•id & filth in them, (for all the gloriousness and bravery of men is no better) but draw of the said love of our God,
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& confesse that God must not bee perswaded or moued by other folkes, but onely that it pleased him too loue vs freely, by receiuing vs vntoo him,
& confess that God must not be persuaded or moved by other folks, but only that it pleased him too love us freely, by receiving us unto him,
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as wee may growe more and more in fayth, and bee thereby in••amed with such zeale,
as we may grow more and more in faith, and be thereby in••amed with such zeal,
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and by inlyghtening vs with his holy spirit in the fayth of the Gospell. And so yee see what Saint Paule ment too note heere.
and by inlyghtening us with his holy Spirit in the faith of the Gospel. And so ye see what Saint Paul meant too note Here.
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Now on the other side, to the end that men (who are alwayes suttle witted, in seeking some shifts and starting holes or other:
Now on the other side, to the end that men (who Are always subtle witted, in seeking Some shifts and starting holes or other:
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should not excuze themselues by being vnder the Tyrannie of the diuell, nor alledge that the same ought not too bee layde too their charge:
should not excuze themselves by being under the Tyranny of the Devil, nor allege that the same ought not too be laid too their charge:
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Saint Paule sheweth that the sayd bondage ceasseth not too bee wilfull.
Saint Paul shows that the said bondage ceaseth not too be wilful.
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I shewed you this morning, that notwithstanding all our free choyze, and notwithstanding our reason and will,
I showed you this morning, that notwithstanding all our free choyze, and notwithstanding our reason and will,
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yit we be as it were fettered too Satans seruice, so as wee can doo nothing but all naughtinesse,
yet we be as it were fettered too Satan service, so as we can do nothing but all naughtiness,
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nother should wee bee any better by nature, than the arrantest theues in the world,
neither should we be any better by nature, than the arrantest thieves in the world,
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if God had not pitied vs, accordingly as Saint Paule setteth forth al other men vntoo vs as a looking glasse,
if God had not pitied us, accordingly as Saint Paul sets forth all other men unto us as a looking glass,
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yea & euen such as despyze God and all order, and are driuen by Satan intoo all outrage:
yea & even such as despyze God and all order, and Are driven by Satan into all outrage:
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saying, that wee should bee lyke them, if God had not bin mercifull too vs. But now there are many which grudge ageinst God,
saying, that we should be like them, if God had not been merciful too us But now there Are many which grudge against God,
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and which go too lawe with him, saying:
and which go too law with him, saying:
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If free will bee so defaced, what shall become of vs? If men were able too giue themselues vnto goodnesse,
If free will be so defaced, what shall become of us? If men were able too give themselves unto Goodness,
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and yit notwithstanding made none account of it, but gaue themselues too euill: surely it were good right and reason, that they should bee hild for giltie.
and yet notwithstanding made none account of it, but gave themselves too evil: surely it were good right and reason, that they should be held for guilty.
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But if they cannot but doo euill:
But if they cannot but do evil:
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why should God condemne them? At leastwise they ought too bee borne withall, seing it is apparant that they bee hild vnder Satans dominion, euen from their mothers wombe.
why should God condemn them? At leastwise they ought too be born withal, sing it is apparent that they be held under Satan dominion, even from their mother's womb.
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Loe what many men alledge, in hope to washe their handes.
Loe what many men allege, in hope to wash their hands.
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Yea, and they bee not contented too iustifie themselues by vayne shifts, but they doo also rayle ageinst God,
Yea, and they be not contented too justify themselves by vain shifts, but they do also rail against God,
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as though he were the cause of their damnation.
as though he were the cause of their damnation.
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But S. Paul to preuent such s•aunders, sayeth, that they which are vnder the bondage of Satan and of sinne, ceasse not for all that too be condemned by good right.
But S. Paul to prevent such s•aunders, Saith, that they which Are under the bondage of Satan and of sin, cease not for all that too be condemned by good right.
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For they be not constreyned theruntoo by force: they bee subiect in deede, but that is with their owne good will.
For they be not constrained theruntoo by force: they be Subject in deed, but that is with their own good will.
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And that is the cause why he sayeth, that euen such as are brought backe agein to our Lord Iesus Christ, haue walked in the lustes of the fleshe:
And that is the cause why he Saith, that even such as Are brought back again to our Lord Iesus christ, have walked in the lusts of the Flesh:
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and that so much the more bycause thy lustes are out of square, and imbattelled ageinst God and his rightuousnesse,
and that so much the more Because thy lusts Are out of square, and embattled against God and his righteousness,
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if wee may giue but one good sigh, but let vs not ceasse in the meane whyle too make frolicke chere,
if we may give but one good sighs, but let us not cease in the mean while too make frolic cheer,
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that is too say, that before God had chaunged them, and brought them too his obedience by his holy spirit, they walked in their owne wicked lusts.
that is too say, that before God had changed them, and brought them too his Obedience by his holy Spirit, they walked in their own wicked Lustiest.
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True it is that men will graunt their nature too bee sinfull, but yit they say, it suffizeth that the will bee otherwyse.
True it is that men will grant their nature too be sinful, but yet they say, it suffizeth that the will be otherwise.
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All men will graunt that it is the will which putteth the difference betweene vice and vertue:
All men will grant that it is the will which putteth the difference between vice and virtue:
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But when the philosophers spake after that fashion, they were of opinion that wee haue a francke and free will.
But when the Philosophers spoke After that fashion, they were of opinion that we have a frank and free will.
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And that is the thing that deceyued them, bycause they knewe not that wee were marred by the fall of Adam,
And that is the thing that deceived them, Because they knew not that we were marred by the fallen of Adam,
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and yit notwith••anding ceasse not to be iustly accursed, forsomuch as our offending of God is with our owne good will.
and yet notwith••anding cease not to be justly accursed, forsomuch as our offending of God is with our own good will.
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And therfore also he addeth agein, dooing the desires of our fleshe, and of our thoughts.
And Therefore also he adds again, doing the Desires of our Flesh, and of our thoughts.
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As if he should say, that they which are possessed of Satan, and hild vnder the s•au•rie of sinne, cannot alledge any compulsion.
As if he should say, that they which Are possessed of Satan, and held under the s•au•rie of sin, cannot allege any compulsion.
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For why? it is their o•ne will that dryueth them thereuntoo.
For why? it is their o•ne will that Driveth them thereunto.
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Thus yee see in effect, how S. Paule ment too stop the mouthes of all misspeakers, too the intent, that men should not picke any quarrells too God, by pretending that they ought not too bee shent for their naughtinesse, seing they bee subiect too it by nature.
Thus ye see in Effect, how S. Paul meant too stop the mouths of all misspeakers, too the intent, that men should not pick any quarrels too God, by pretending that they ought not too be shent for their naughtiness, sing they be Subject too it by nature.
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But let vs marke heerewithall how S. Paule hath matched thoughtes with the fleshe, too the end wee myght knowe that sinne reacheth throughout vs,
But let us mark herewithal how S. Paul hath matched thoughts with the Flesh, too the end we might know that sin reaches throughout us,
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and that wee haue no peece of vs cleane and pure, wherintoo infection is not spred.
and that we have no piece of us clean and pure, wherintoo infection is not spread.
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For the Papistes will well ynough confesse that wee bee corrupted in Adam:
For the Papists will well enough confess that we be corrupted in Adam:
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but they say, that wee doo in deede tend alwayes vntoo euill, when wee bee tempted vntoo it,
but they say, that we do in deed tend always unto evil, when we be tempted unto it,
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and yit neuerthelesse, that if wee herken vnto reason, and brydle our lustes by ruling them well,
and yet nevertheless, that if we harken unto reason, and bridle our lusts by ruling them well,
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then wee shall see playnely that wee bee not altoogither vnable too doo good.
then we shall see plainly that we be not altoogither unable to do good.
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And so the opinion of the Papistes is, that mans free will is not of such force as it was at the beginning,
And so the opinion of the Papists is, that men free will is not of such force as it was At the beginning,
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but that it is wounded, yea and sore maymed, howbeeit, that it hath yit still some lyfe, that is to say, some vertuousnesse, as they imagin.
but that it is wounded, yea and soar maimed, howbeit, that it hath yet still Some life, that is to say, Some vertuousnesse, as they imagine.
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But wee haue seene this morning, that the determinate sentence of the holy Ghost is more generall:
But we have seen this morning, that the determinate sentence of the holy Ghost is more general:
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that is too wit, that wee bee not onely sicke, but also dead, till wee be rayzed agein by Iesus Christ.
that is too wit, that we be not only sick, but also dead, till we be razed again by Iesus christ.
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euen too make warre with him:
even too make war with him:
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Nowe S. Paule confirmeth the same thing, saying, that our wicked lustes, and the affect o•s that are termed the sensual appetytes, wherin wee resemble the brute beastes, are not the onely things that harrie vs heere and there:
Now S. Paul confirmeth the same thing, saying, that our wicked lusts, and the affect o•s that Are termed the sensual appetites, wherein we resemble the brutus beasts, Are not the only things that harry us Here and there:
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but that we must take the matter more strictly.
but that we must take the matter more strictly.
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What are all our thoughtes, all our determinations, and all that euer is deemed too bee best in man? They bee (sayeth S. Paule) starke wickednesse.
What Are all our thoughts, all our determinations, and all that ever is deemed to be best in man? They be (Saith S. Paul) stark wickedness.
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For if God should let vs go after our owne thoughtes: it is certeine, that there is not a more horrible confuzion, than that would bee.
For if God should let us go After our own thoughts: it is certain, that there is not a more horrible confuzion, than that would be.
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So then, wee see that men are not humbled heere by halues, too confesse onely their frailtie,
So then, we see that men Are not humbled Here by halves, too confess only their frailty,
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and that they haue partly neede too bee succored and helped at God• hand:
and that they have partly need too be succored and helped At God• hand:
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but wee see they bee vtterly damned before him, sit• their thoughtes are heere called wicked and froward,
but we see they be utterly damned before him, sit• their thoughts Are Here called wicked and froward,
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and that they haue nothing in them which prouoketh not Gods vengeance ageinst them.
and that they have nothing in them which provoketh not God's vengeance against them.
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So then, let vs on the one side yeelde our selues giltie, assuring our selues that wee were iustly bereft of all Gods graces in the person of Adam:
So then, let us on the one side yield our selves guilty, assuring our selves that we were justly bereft of all God's graces in the person of Adam:
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And agein, on the other side let vs not take the same for an excuse, in hope too scape by such shifte,
And again, on the other side let us not take the same for an excuse, in hope too escape by such shift,
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as who should say, we were not the bōdslaues of sinne, nor wee our selues any whit too blame for it,
as who should say, we were not the bondslaves of sin, nor we our selves any whit too blame for it,
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bycause wee bee hild downe in Satans snares and nettes euen from our birth.
Because we be held down in Satan snares and nets even from our birth.
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But it behoueth vs to consider alwayes, that euery of vs shall fynde the welspring of his disease in his owne conscience.
But it behooves us to Consider always, that every of us shall find the wellspring of his disease in his own conscience.
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Men may hold plea as much as they list:
Men may hold plea as much as they list:
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but if they enter intoo themselues, and aske their owne consciences, yee shall see them condemned and confounded without any nay.
but if they enter into themselves, and ask their own Consciences, ye shall see them condemned and confounded without any nay.
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When a man hath babled what he can, so as he thinkes he hath wonne the gole, by saying that he hath no free will of his owne, nor abilitie too resist God:
When a man hath babbled what he can, so as he thinks he hath won the goal, by saying that he hath no free will of his own, nor ability too resist God:
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there needeth no more but thys one woorde:
there needs no more but this one word:
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what thinkest thou too bee the thing that prouoketh thee too euill? Ho, it is the diuell. Thou sayest well.
what Thinkest thou too be the thing that provoketh thee too evil? Ho, it is the Devil. Thou Sayest well.
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But yit marke a little whether that dooth so fully excuze thee, as that thou perceyuest not ryght well, that thou wart stirred vp and driuen too it by thine owne selfmouing:
But yet mark a little whither that doth so Fully excuze thee, as that thou perceivest not right well, that thou wart stirred up and driven too it by thine own selfmouing:
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knowest thou not that the welspring and roote of the mischiefe is in thy selfe? When thou art so rebellious ageinst God, that thy thoughtes are full of vntruth and vnbeleefe,
Knowest thou not that the wellspring and root of the mischief is in thy self? When thou art so rebellious against God, that thy thoughts Are full of untruth and unbelief,
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when thou seest all this, must thou yit hold plea further with him? So then, let vs not seeke any starting holes, seyng wee carie a sufficient iudge with vs,
when thou See all this, must thou yet hold plea further with him? So then, let us not seek any starting holes, sing we carry a sufficient judge with us,
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euen within vs, namely seyng that euery of our owne consciences rebuketh vs. That is the thing that S. Paule amed at in this streyne.
even within us, namely sing that every of our own Consciences Rebuketh us That is the thing that S. Paul amed At in this streyne.
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And thereby wee also are war•ed, not too presume aught at all on our selues,
And thereby we also Are war•ed, not too presume aught At all on our selves,
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but too brydle all our senses and imaginations, and all the vnderstanding and reason which wee weene our selues too haue.
but too bridle all our Senses and Imaginations, and all the understanding and reason which we ween our selves too have.
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For vntill wee haue so renounced our selues, it is certeine that we shall neuer bee meete too apply our selues too the seruing of God.
For until we have so renounced our selves, it is certain that we shall never be meet too apply our selves too the serving of God.
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And S. Paule sayeth expresly, that those whom God hath quickened, are by that meanes made felowes with our Lord Iesus Chryst:
And S. Paul Saith expressly, that those whom God hath quickened, Are by that means made Fellows with our Lord Iesus Christ:
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for it is euen he in whom they haue theyr lyfe. Trew it is that we• ought too seeke it in Gods being:
for it is even he in whom they have their life. True it is that we• ought too seek it in God's being:
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howbeeit forasmuch as that is too hygh for vs, so as wee cannot come at it, no nor any thing nere it:
howbeit forasmuch as that is too high for us, so as we cannot come At it, no nor any thing never it:
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therfore our Lord Iesus is called the way.
Therefore our Lord Iesus is called the Way.
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And he offereth himself, and tary•th not till wee seeke him as though he weere farre from vs, And he Offereth himself, and tary•th not till we seek him as though he were Far from us,
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but reacheth out his armes too allure vs too him, insomuch that in his Gospel he sayeth,
but reaches out his arms too allure us too him, insomuch that in his Gospel he Saith,
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if any man bee a•hirst, let him come vnto mee and drink. And this is fulfilled in his person, as hath bin said erewhiles.
if any man be a•hirst, let him come unto me and drink. And this is fulfilled in his person, as hath been said erewhiles.
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So then let this speeche bee marked, where S. Paule sayeth, that those which were dead afore, were quickened agein by Iesus Christ.
So then let this speech be marked, where S. Paul Saith, that those which were dead afore, were quickened again by Iesus christ.
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And heere wee see yit better the thing that I touched shortly this morning:
And Here we see yet better the thing that I touched shortly this morning:
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which is, that S. Paule speaketh not of a visible death, wherof men may iudge by outward syght:
which is, that S. Paul speaks not of a visible death, whereof men may judge by outward sight:
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but of the corruption that is in our souls: for he fyndeth fault with vs all.
but of the corruption that is in our Souls: for he findeth fault with us all.
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How then may wee atteyne too the heauenly lyfe.
How then may we attain too the heavenly life.
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How shall we bee rayzed & quickened agein to possesse the heri•age that is promised vs? Wee see on the contrarie part,
How shall we be razed & quickened again to possess the heri•age that is promised us? we see on the contrary part,
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how wee bee subiect too as many miseries as can bee.
how we be Subject too as many misery's as can be.
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This therfore must needs bee ment of the newnesse of lyfe which he speaketh of in other places.
This Therefore must needs be meant of the newness of life which he speaks of in other places.
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Now it is certein that this lyfe is not yit perfeet in vs:
Now it is certain that this life is not yet perfeet in us:
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there is but a little enterance of it, which serueth too leade vs further, and too bring vs too the end, (which shalbee) when wee bee come too the full glorie that he speaketh of heere.
there is but a little Entrance of it, which serveth too lead us further, and too bring us too the end, (which shalbe) when we be come too the full glory that he speaks of Here.
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And wee see also how S. Paule setting himself foorth for an example, alledgeth that he had giuen ouer all things for our Lord Iesus Christes sake,
And we see also how S. Paul setting himself forth for an Exampl, allegeth that he had given over all things for our Lord Iesus Christ's sake,
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yea and euen the fond opinion which he had of his owne ryghtuousnesse:
yea and even the found opinion which he had of his own Righteousness:
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insomuch that although men esteemed him as a little Angell, yit notwithstanding he knewe that it behoued him too bee saued by Gods free grace in Iesus Christ.
insomuch that although men esteemed him as a little Angel, yet notwithstanding he knew that it behooved him too be saved by God's free grace in Iesus christ.
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And in sted of all his honour and riches:
And in stead of all his honour and riches:
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he had suffred so many reproches, so many tortures, so many beatings, and so many imprisonings, that a man would haue said, he had bin lyfted vp aboue the world:
he had suffered so many Reproaches, so many tortures, so many beatings, and so many imprisonings, that a man would have said, he had been lifted up above the world:
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and yit notwithstanding he addeth, not that I am yit come too my marke, but I streyne my self foreward,
and yet notwithstanding he adds, not that I am yet come too my mark, but I streyne my self forward,
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and forget the tyme that is past.
and forget the time that is past.
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For if I stay vppon the things I haue done alredy, saying, I haue ouercome so many incounters, I haue delt thus valeantly, I haue not ceassed too preach the Gospell euery where, I haue wrought in such wyse, that the frute of my doct•ine is come to the whole world, I haue passed the sea, I haue bin among barbarus nations, where God and his Gospel were neuer erst heard of, I haue had a number of lets,
For if I stay upon the things I have done already, saying, I have overcome so many encounters, I have dealt thus valiantly, I have not ceased too preach the Gospel every where, I have wrought in such wise, that the fruit of my doct•ine is come to the Whole world, I have passed the sea, I have been among Barbarus Nations, where God and his Gospel were never erst herd of, I have had a number of lets,
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and haue ouercome them all, I haue incountered with thus manie enemyes, and haue got the vpper hand of them all:
and have overcome them all, I have encountered with thus many enemies, and have god the upper hand of them all:
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If S. Paule say, I had had all these considerations with him, he had become cold:
If S. Paul say, I had had all these considerations with him, he had become cold:
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for it is an easye matter with vs too shrink away when wee once think with our selues, 〈 ◊ 〉, I haue doone ynough for my part,
for it is an easy matter with us too shrink away when we once think with our selves, 〈 ◊ 〉, I have done enough for my part,
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now let others marche on in their aray.
now let Others march on in their array.
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And so euery of vs woold take his leaue, when he had some thing or other, I •ot not what.
And so every of us would take his leave, when he had Some thing or other, I •ot not what.
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But S. Paule sayth, that he forgets the tyme past, too the intent too cut of occasion of slothfullnesse, which myght come in his head,
But S. Paul say, that he forgets the time past, too the intent too Cut of occasion of slothfullnesse, which might come in his head,
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and sayeth, that he streyneth him self foreward, and holdeth his armes opē too atteyne vnto it.
and Saith, that he straineth him self forward, and holds his arms open too attain unto it.
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And how long tyme did S. Paule streyne himselfe foreward? Euen too the end.
And how long time did S. Paul streyne himself forward? Eve too the end.
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Then let vs mark well, that our glorie shall neuer bee perfect, that is too say, wee shall neuer throughly inioy the glorie that wee wayt for, vntill the end.
Then let us mark well, that our glory shall never be perfect, that is too say, we shall never thoroughly enjoy the glory that we wait for, until the end.
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And therefore it behoueth vs alwayes too take warning of our owne wretchednesse, too moorne for it before God,
And Therefore it behooves us always too take warning of our own wretchedness, too moorne for it before God,
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and too confesse that wee be beholden too his only goodnesse for all things.
and too confess that we be beholden too his only Goodness for all things.
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Now then, howsoeuer wee fare, wee see that we be reformed vnto newnesse of lyfe by Gods spirit:
Now then, howsoever we fare, we see that we be reformed unto newness of life by God's Spirit:
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and that although wee dwell among vnbeleeuers, & bee subiect too manie miseries, yea and haue sin dwelling in vs:
and that although we dwell among unbelievers, & be Subject too many misery's, yea and have since Dwelling in us:
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yit there is none of vs but he feeleth that the handsells which God hath giuen vs of his holie spirit, are not vayne nor vnprofitable.
yet there is none of us but he feeleth that the handsels which God hath given us of his holy Spirit, Are not vain nor unprofitable.
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If any man alledge, that before such tyme as Iesus Christ woork in vs, wee haue alredye some lyfe, as is seene:
If any man allege, that before such time as Iesus christ work in us, we have already Some life, as is seen:
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answer was made shortly this morning:
answer was made shortly this morning:
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that forasmuch as all that euer men haue by nature, is not able too bring them vntoo God,
that forasmuch as all that ever men have by nature, is not able too bring them unto God,
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but maketh them too rest vppon this world:
but makes them too rest upon this world:
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none of it ought too bee made account of, when the heauenly lyfe commeth in question.
none of it ought too be made account of, when the heavenly life comes in question.
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Then let men calp their hands at vs on all syds: yit are wee but dead men, when God layeth the brydle looce in our necks,
Then let men calp their hands At us on all syds: yet Are we but dead men, when God Layeth the bridle lose in our necks,
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and suffereth vs too walk after our owne fancie and lyking. Man may well haue some reason:
and suffers us too walk After our own fancy and liking. Man may well have Some reason:
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but what can it doo so long as it is in the owne nature? It will fyght ageinst God, and ageinst all truthe.
but what can it do so long as it is in the own nature? It will fight against God, and against all truth.
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Yit notwithstanding, man, say they, hath a will: howbeeit, that the same will bee wicked.
Yet notwithstanding, man, say they, hath a will: howbeit, that the same will be wicked.
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Trew it is (as I haue sayd alredye) that it hathe no strength in it.
True it is (as I have said already) that it hath no strength in it.
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Yit notwithstanding forasmuche as man is wicked and froward, and hath the cursed roote of rebellion in himself,
Yet notwithstanding forasmuch as man is wicked and froward, and hath the cursed root of rebellion in himself,
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so as he cannot but doo euill, he offendeth God willingly.
so as he cannot but do evil, he offends God willingly.
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And seing it is so, let vs boldly conclude, that wee bee in death, till wee bee made partners of the lyfe of our Lord Iesus Christ, and that he deale vntoo euery of vs the spirit which he hath receyued, in such measure as he listeth:
And sing it is so, let us boldly conclude, that we be in death, till we be made partners of the life of our Lord Iesus christ, and that he deal unto every of us the Spirit which he hath received, in such measure as he lists:
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according as it is sayd that Gods spirit rested vppon him, and was giuen vntoo him in all plentie,
according as it is said that God's Spirit rested upon him, and was given unto him in all plenty,
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and that as nowe he must deale it too euery one of hys faythfull ones. Therefore according as our Lord Iesus Christ maketh vs too taste of his holy spirit,
and that as now he must deal it too every one of his faithful ones. Therefore according as our Lord Iesus christ makes us too taste of his holy Spirit,
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and according as he strengtheneth thereby: so are wee quickened in him and with him.
and according as he strengtheneth thereby: so Are we quickened in him and with him.
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Now heeruppon he addeth, that he hath made vs too sit in the heauenly places vvith our Lord Iesus Christ.
Now Hereupon he adds, that he hath made us too fit in the heavenly places with our Lord Iesus christ.
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This serueth too magnifye the grace that we haue hithertoo spoken of, yit so much the more.
This serveth too magnify the grace that we have hitherto spoken of, yet so much the more.
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If he had sayd in one woord, that wee were q•ickened:
If he had said in one word, that we were q•ickened:
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it had bin ynough, and it ought well too haue inflamed our hartes to sing Gods prayses,
it had been enough, and it ought well too have inflamed our hearts to sing God's praises,
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and that wee doo nothing at all too it, but that God giueth vs all that euer belongeth too our saluation.
and that we do nothing At all too it, but that God gives us all that ever belongeth too our salvation.
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and too occupye our selues therin, and too apply al our indeuers theruntoo. But heere is a greater vehemencie, bycause of our coldnesse and lazinesse.
and too occupy our selves therein, and too apply all our indeuers theruntoo. But Here is a greater vehemency, Because of our coldness and laziness.
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For S. Paule hath shewed on the one syde, that wee were dead and hild in bondag vnder the tyrannye of Satan. Alas, these are terrible things.
For S. Paul hath showed on the one side, that we were dead and held in bondag under the tyranny of Satan. Alas, these Are terrible things.
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And now he setteth downe on the other syde, that God hath not only loued vs,
And now he sets down on the other side, that God hath not only loved us,
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but also glorifyed vs in himself, and that wee bee lifted vp from the bottom of hell, aloft vntoo the kingdome of heauen, where he hath lodged vs,
but also glorified us in himself, and that we be lifted up from the bottom of hell, aloft unto the Kingdom of heaven, where he hath lodged us,
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and giuen vs seates among his Angells.
and given us seats among his Angels.
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Seing then that wee heare this, needes must wee bee to much doted, & our witts too much brutish,
Sing then that we hear this, needs must we be to much doted, & our wits too much brutish,
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if we make not in good earnest too glorifye the inestimable goodnesse of our God,
if we make not in good earnest too Glorify the inestimable Goodness of our God,
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and too conclude, that wee bee so beholden and bound vntoo him, that although wee should doo nothing else all our lyfe long,
and too conclude, that we be so beholden and bound unto him, that although we should do nothing Else all our life long,
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but preache the grace that wee haue felt by experience at his hand, yit it were nothing at all.
but preach the grace that we have felt by experience At his hand, yet it were nothing At all.
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And so yee see why S. Paule hath purposely set downe, that wee be lifted vp too heauen wi•h Iesus Christ.
And so ye see why S. Paul hath purposely Set down, that we be lifted up too heaven wi•h Iesus christ.
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And heeruppon wee haue a very profitable exhortation too gather, which is, that although we bee heere in the myre,
And Hereupon we have a very profitable exhortation too gather, which is, that although we be Here in the mire,
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and do but craule lyke poore frogges:
and do but craule like poor frogs:
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yit ought we to beare this state paciently, for somuch as on the other syde God hath lyfted vs vp so hygh,
yet ought we to bear this state patiently, for So much as on the other side God hath lifted us up so high,
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euen vs that were nothing, yea and cursed creatures too.
even us that were nothing, yea and cursed creatures too.
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And therfore whensoeuer wee be fayne too suffer hunger & thirst in this world, or be mocked by vnbeleeuers,
And Therefore whensoever we be fain too suffer hunger & thirst in this world, or be mocked by unbelievers,
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or put to the abiding of manie outrages, let vs resort too that which is sayd heere:
or put to the abiding of many outrages, let us resort too that which is said Here:
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namely, that yit neuer•helesse wee be set alredy in heauen with Iesus Christ, howbeeit not in such wyse, that it is apparant vntoo our eyes.
namely, that yet neuer•helesse we be Set already in heaven with Iesus christ, howbeit not in such wise, that it is apparent unto our eyes.
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For in this behalfe wee must giue place too hope, and vntoo that which is sayd in another text, namely that our lyfe is hid,
For in this behalf we must give place too hope, and unto that which is said in Another text, namely that our life is hid,
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and that we must hold our selues quiet, till it appeere at the comming of our Lord Iesus Christ.
and that we must hold our selves quiet, till it appear At the coming of our Lord Iesus christ.
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Thus then you see in effect, how it beehoueth vs too vnderstand the things that are spoken heere of the diuers state of Gods children,
Thus then you see in Effect, how it beehoueth us too understand the things that Are spoken Here of the diverse state of God's children,
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after they bee called too the fayth of the Gospell.
After they be called too the faith of the Gospel.
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But by the way, we must not imagin an earthly paradyse in this world, where we shall haue nother trubble nor greef:
But by the Way, we must not imagine an earthly paradise in this world, where we shall have neither trubble nor grief:
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wee must make our reckening, that wee shall neuer liue heere at our •ase, but wee must make roome for fayth, as I sayd afore.
we must make our reckoning, that we shall never live Here At our •ase, but we must make room for faith, as I said afore.
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And besydes this, wheras the holye Ghoste auoucheth by the mouth of S. Paule, that wee shalbee lifted vp on hygh:
And besides this, whereas the holy Ghost avoucheth by the Mouth of S. Paul, that we shalbe lifted up on high:
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i• standeth vs on hand too cast downe our heades, and too suffer our selues too bee oppressed by our enemyes,
i• Stands us on hand too cast down our Heads, and too suffer our selves too be oppressed by our enemies,
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and too bee ouermaystered by them with all pryde:
and too be ouermaystered by them with all pride:
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we (I say) must suffer these things, and yit in the meane whyle bee fully perswaded,
we (I say) must suffer these things, and yet in the mean while be Fully persuaded,
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and throughly resolued of this doctrine, that wee for all that shal not fayle too inherit the kingdome of heauen,
and thoroughly resolved of this Doctrine, that we for all that shall not fail too inherit the Kingdom of heaven,
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for it is vnpossible that the head should bee separated from the m•mbers, and our Lord Iesus Christ is not gone thither for his owne sake alone.
for it is unpossible that the head should be separated from the m•mbers, and our Lord Iesus christ is not gone thither for his own sake alone.
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Wee must alwayes repayre too that principle.
we must always repair too that principle.
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Our confessing that Iesus Christ is rizen from the dead, and gone vp intoo heauen, is not alonly too glorifye him in his owne person.
Our confessing that Iesus christ is rizen from the dead, and gone up into heaven, is not alonely too Glorify him in his own person.
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Trew it is, that first of all it must come to passe, that all knees must bow before him,
True it is, that First of all it must come to pass, that all knees must bow before him,
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and that all creatures both in heauen and earth, yea and euen in hell, must doo him homage.
and that all creatures both in heaven and earth, yea and even in hell, must do him homage.
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But yit notwithstanding, the vnion wherof wee haue treated heertoofore, is fulfilled in this, that Iesus Christ hauing gathered vs intoo his bodie, hath begunne that thing in himself, which he intendeth too performe in vs, namely when conuenient tyme commeth.
But yet notwithstanding, the Union whereof we have treated heertoofore, is fulfilled in this, that Iesus christ having gathered us into his body, hath begun that thing in himself, which he intends too perform in us, namely when convenient time comes.
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So then, Iesus Christ is gone vp intoo heauen, too open vs the gate in these dayes, which was shet ageinst vs by Adams sin:
So then, Iesus christ is gone up into heaven, too open us the gate in these days, which was shet against us by Adams since:
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and that is the verye maner of our sitting with him alredye. And therwithall S. Paule sheweth in one woord, what he intended.
and that is the very manner of our sitting with him already. And therewithal S. Paul shows in one word, what he intended.
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In deede this saying shalbee declared more at lenth in his dew place, where S. Paule himself will treat of it more at large in the next Sermon.
In deed this saying shalbe declared more At length in his due place, where S. Paul himself will Treat of it more At large in the next Sermon.
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Yit notwithstanding wee may see wherat he amed, too the end wee may haue a sure and ryght marke too shoote at:
Yet notwithstanding we may see whereat he amed, too the end we may have a sure and right mark too shoot At:
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which is, that wee bee saued by grace, and that noman is able too clayme any thing of his owne.
which is, that we be saved by grace, and that Roman is able too claim any thing of his own.
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Neuerthelesse it is not ynough for vs too haue confessed in one woord, that our saluation commeth of Gods free fauour,
Nevertheless it is not enough for us too have confessed in one word, that our salvation comes of God's free favour,
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and too haue felt it also within our selues:
and too have felt it also within our selves:
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but wee must also therwithall bee taken in loue with the infinite greatnesse of the same grace, by considering what wee bee,
but we must also therewithal be taken in love with the infinite greatness of the same grace, by considering what we be,
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when they reserue nothing too themselues, but acknowledge that all self boasting must bee put away.
when they reserve nothing too themselves, but acknowledge that all self boasting must be put away.
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how all euill commeth of our selues, and that there is no saying nay, bycause our faultes doo too much conuic• vs, in somuch that if God should execute a hundred tymes more rigour ageinst vs than he dooth, wee could not contend with him,
how all evil comes of our selves, and that there is no saying nay, Because our Faults do too much conuic• us, in So much that if God should execute a hundred times more rigour against us than he doth, we could not contend with him,
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nor dispute with him, but that wee should alwayes haue this record of our owne consciences, that wee bee iustly woorthie of death,
nor dispute with him, but that we should always have this record of our own Consciences, that we be justly worthy of death,
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and that the same is dew vntoo vs by our desert.
and that the same is due unto us by our desert.
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Then seeing it is so, let vs hold fast this doctrine, for wee shall haue profited greatly for our whole lyfe,
Then seeing it is so, let us hold fast this Doctrine, for we shall have profited greatly for our Whole life,
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if wee once know, that there is not only some one naughtie touche, but an infinit number of euils in vs. Therefore let vs lerne too mislyke of our selues,
if we once know, that there is not only Some one naughty touch, but an infinite number of evils in us Therefore let us Learn too mislike of our selves,
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and too hate and abhorre our selues, and afterward when wee bee come too the grace that is shewed vs in our Lord Iesus Christ, let vs vnderstand, that without that, the diuell should needes haue full and whole possession of vs,
and too hate and abhor our selves, and afterwards when we be come too the grace that is showed us in our Lord Iesus christ, let us understand, that without that, the Devil should needs have full and Whole possession of us,
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and reigne ouer vs, as he had doone afore.
and Reign over us, as he had done afore.
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Also let vs beware that wee profit our selues by such grace, so as it may serue too put away all our cursednesse.
Also let us beware that we profit our selves by such grace, so as it may serve too put away all our cursedness.
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And then let vs assure our selues, that not only all our miseries shall turne too our benefyte by our Lord Iesus Christ,
And then let us assure our selves, that not only all our misery's shall turn too our benefit by our Lord Iesus christ,
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but also that he will giue vs such strength, as wee may well glorie in our state:
but also that he will give us such strength, as we may well glory in our state:
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and although wee bee driuen too fyght ageinst manie temptations, and that wee bee frayle on our owne behalf:
and although we be driven too fight against many temptations, and that we be frail on our own behalf:
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yit neuerthelesse wee shall ouercome them in such wyse, as wee shall haue cause too yeeld God thankes by our Lord Iesus Christ, insomuch as being ioyned vntoo him, wee cannot fayle too come too the full perfection of all good things.
yet nevertheless we shall overcome them in such wise, as we shall have cause too yield God thanks by our Lord Iesus christ, insomuch as being joined unto him, we cannot fail too come too the full perfection of all good things.
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Now let vs cast our selues downe before the Maiestie of our good God, with acknoweledgement of our faults, praying him too make vs so too feele them,
Now let us cast our selves down before the Majesty of our good God, with acknoweledgement of our Faults, praying him too make us so too feel them,
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as it make vs not onely too confesse three or foure of them, but also too go vp euen too our birth,
as it make us not only too confess three or foure of them, but also too go up even too our birth,
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and too acknowledge that •here is nothing but sinne in vs, and that there is no way for vs too bee reconciled to our God,
and too acknowledge that •here is nothing but sin in us, and that there is no Way for us too be reconciled to our God,
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but by the blood, death, and passion of our Lord Iesus Christ.
but by the blood, death, and passion of our Lord Iesus christ.
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And therefore as oft as wee feele any hartbytings too •urne vs aside from the grace of God, too cite vs too his iudgement s•ate, let vs haue none other refuge,
And Therefore as oft as we feel any hartbytings too •urne us aside from the grace of God, too Cite us too his judgement s•ate, let us have none other refuge,
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as also too 〈1 page〉 〈1 page〉 more therfore doth it stand vs on hand, too marke well the thing that is sayd in this streyne, which is, that wee bee saued by grace,
as also too 〈1 page〉 〈1 page〉 more Therefore does it stand us on hand, too mark well the thing that is said in this streyne, which is, that we be saved by grace,
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than too the sacrifize wherby our Lord Iesus Christ hath made attonement betweene God and vs. And w•ensoeuer wee bee weake, let vs desire him too remedie it by his holy spiri•, which is the meanes that he hath ordeyned too make vs par••kers of all his gracious giftes by:
than too the sacrifice whereby our Lord Iesus christ hath made atonement between God and us And w•ensoeuer we be weak, let us desire him too remedy it by his holy spiri•, which is the means that he hath ordained too make us par••kers of all his gracious Gifts by:
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and let vs so continue in the same, as wee may bee an example vntoo others,
and let us so continue in the same, as we may be an Exampl unto Others,
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and labour too drawe them 〈 ◊ 〉 vs too the fay•h and vnitie of the doctrine,
and labour too draw them 〈 ◊ 〉 us too the fay•h and unity of the Doctrine,
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and by our life and good conuersation shewe that wee haue not gone too schoole in vayne, in so good a schoole as the schoole of the Sonne of God.
and by our life and good Conversation show that we have not gone too school in vain, in so good a school as the school of the Son of God.
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That it may please him too graunt this grace, not onely too vs, but also too all people. &c.
That it may please him too grant this grace, not only too us, but also too all people. etc.
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The eleuenth Sermon, which is the third vppon the second Chapter. 8. Surely you bee saued by grace through fayth, and that not of your selues:
The Eleventh Sermon, which is the third upon the second Chapter. 8. Surely you be saved by grace through faith, and that not of your selves:
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it is the gift of God: 9. Not by woorkes, least any man myght boast.
it is the gift of God: 9. Not by works, lest any man might boast.
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10. For wee bee his vvoorkmanship, created in Iesus Christ, too good workes which God hath prepared for vs too walke in.
10. For we be his vvoorkmanship, created in Iesus christ, too good works which God hath prepared for us too walk in.
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SSaint Paule hath shewed heeretoofore, that our saluatiō is the true looking glasse, wherein too behold the infinite glorye of God:
SSaint Paul hath showed heeretoofore, that our salvation is the true looking glass, wherein too behold the infinite glory of God:
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for it is his will, too be knowne by his goodnesse aboue all things.
for it is his will, too be known by his Goodness above all things.
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And for that cause also hath he shewed, that God choze vs before the making of the world,
And for that cause also hath he showed, that God choze us before the making of the world,
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howbeeit not in respect of any thing that could bee found in vs: but too content his owne onely mercie.
howbeit not in respect of any thing that could be found in us: but too content his own only mercy.
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Here therefore he concludeth that matter, and sheweth what he ment when he told vs, that our adoption hangeth and proceedeth of Gods chozing of vs in his owne euerlasting purpose, that is too wit, too the intent wee should be as it were cleane defaced,
Here Therefore he Concludeth that matter, and shows what he meant when he told us, that our adoption hangs and Proceedeth of God's chozing of us in his own everlasting purpose, that is too wit, too the intent we should be as it were clean defaced,
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and confesse that whatsoeuer wee bee, and whatsoeuer goodnesse wee haue, wee hold it all wholly of God and of his onely free goodnesse.
and confess that whatsoever we be, and whatsoever Goodness we have, we hold it all wholly of God and of his only free Goodness.
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That is the cause why he sayeth, that wee bee saued by grace, not of our selues,
That is the cause why he Saith, that we be saved by grace, not of our selves,
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but by Gods gift, and not by works. but by God's gift, and not by works.
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It had bin ynough ••o haue excluded all the goodnesse and vertue that man could imagin.
It had been enough ••o have excluded all the Goodness and virtue that man could imagine.
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But for asmuch as it is hard to beate downe the pride wherto wee bee too much giuen:
But for as as it is hard to beat down the pride whereto we be too much given:
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S. Paule reherceth this matter agein, too the end it might bee the better vnderstoode, and confirmed more at large.
S. Paul rehearseth this matter again, too the end it might be the better understood, and confirmed more At large.
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And therwithall wee haue too mark, how he matcheth fayth ageinst it, as well too shewe the meane wherby too come too saluation,
And therewithal we have too mark, how he Matches faith against it, as well too show the mean whereby too come too salvation,
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And why? Bycause wee can doo nothing at all: we haue nother good workes nor deser•es too alledge for our selues.
And why? Because we can do nothing At all: we have neither good works nor deser•es too allege for our selves.
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Furthermore, this speech is well worth the weying, when he saith, least any man myght boast.
Furthermore, this speech is well worth the weighin, when he Says, least any man might boast.
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For theruppon wee haue too gather, that it is not ynough for vs too father some part of our saluation vpon God:
For thereupon we have too gather, that it is not enough for us too father Some part of our salvation upon God:
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but that we must come to that poynt, & yeeld so farre, as not too make any countenance too it at all,
but that we must come to that point, & yield so Far, as not too make any countenance too it At all,
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but abyde too haue all our owne glory so abaced, as only God may haue all preheminence,
but abide too have all our own glory so abased, as only God may have all pre-eminence,
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as wee haue seene in other textes, and specially in the place of Ieremie, where it was alledged, that God is not glorified as he ought too bee,
as we have seen in other texts, and specially in the place of Ieremie, where it was alleged, that God is not glorified as he ought too be,
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nother is it possible for vs to glorie in him, till all that euer wee think our selues too haue of our owne, bee cast downe and doone away.
neither is it possible for us to glory in him, till all that ever we think our selves too have of our own, be cast down and done away.
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For nother the vertue, nor the wisdome, nor the abilitie, nor the ryghtuousnesse of man mu•t bee put foorth,
For neither the virtue, nor the Wisdom, nor the ability, nor the Righteousness of man mu•t be put forth,
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if wee intende that God should keepe still that which is his owne, and which he reserueth too himself.
if we intend that God should keep still that which is his own, and which he reserveth too himself.
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Now therfore wee see that all the partnershippes which the world woold make with God, are but fond dotages,
Now Therefore we see that all the partnershippes which the world would make with God, Are but found dotages,
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yea and illusions of Satan, who laboreth too make vs beleeue that wee are able too doo somewhat of our selues, too the intent too plucke vs therby quyte and cleane from ou• God.
yea and illusions of Satan, who Laboureth too make us believe that we Are able to do somewhat of our selves, too the intent too pluck us thereby quite and clean from ou• God.
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For so long as a man imagineth himselfe to haue any one drop of goodnesse of his owne:
For so long as a man imagineth himself to have any one drop of Goodness of his own:
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he will neuer giue ouer himself vntoo God, but bee puffed vp with vayne presumption, and rest vppon himself.
he will never give over himself unto God, but be puffed up with vain presumption, and rest upon himself.
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Satan therfore hath wonne much at our handes, when he hath once perswaded vs, that wee bee able too doo any thing of our selues,
Satan Therefore hath won much At our hands, when he hath once persuaded us, that we be able to do any thing of our selves,
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or that wee can make any meanes to atteyne too saluation:
or that we can make any means to attain too salvation:
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for his drift is, too make vs leaue seeking of the thinges in God, which God offereth vs. And by that meanes wee abyde emptie still, according too the virgin Maries song, where it is sayd, that such as are so filled with ouerweening, shall abyde still hungrie,
for his drift is, too make us leave seeking of the things in God, which God Offereth us And by that means we abide empty still, according too the Virgae Mary's song, where it is said, that such as Are so filled with overweening, shall abide still hungry,
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and God will laugh their vayne presumption too scorne.
and God will laugh their vain presumption too scorn.
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Then can wee not bee fed with Gods grace, except wee long for it, and feele our owne lacke, according too this saying of the Psalme, Open thy mouth, and I will fill it.
Then can we not be fed with God's grace, except we long for it, and feel our own lack, according too this saying of the Psalm, Open thy Mouth, and I will fill it.
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So then, let vs marke well, that men shall then bee dispozed to receyue at Gods hand all that is requisite for their saluation,
So then, let us mark well, that men shall then be dispozed to receive At God's hand all that is requisite for their salvation,
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And (as I sayd afore) by that meanes the partnershippes which the world pretendeth too make with God, doo fall too the ground.
And (as I said afore) by that means the partnershippes which the world pretendeth too make with God, do fallen too the ground.
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For the Papists are driuen too confesse, that without Gods helpe they can doo nothing,
For the Papists Are driven too confess, that without God's help they can do nothing,
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and that they bee too weake too withstand Satan, if they bee not strengthened by the holy Ghost.
and that they be too weak too withstand Satan, if they be not strengthened by the holy Ghost.
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They can fynd in their hartes too graunt, that they cannot deserue aught at all,
They can find in their hearts too grant, that they cannot deserve aught At all,
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except God supply their wantes, and also that they haue neede of the forgiuenesse of their sinnes.
except God supply their Wants, and also that they have need of the forgiveness of their Sins.
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But yit for all that, they cannot abyde too giue ouer their freewill, but imagin verily that they can partly further themselues.
But yet for all that, they cannot abide too give over their freewill, but imagine verily that they can partly further themselves.
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Theruppon they are alwayes buylding of some desert, and although (they graunt that) Gods grace preuent them at the first,
Thereupon they Are always building of Some desert, and although (they grant that) God's grace prevent them At the First,
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yit they alwayes mingle therwith some indeuer and good will of their owne, and when they flee vntoo God for release of their sinnes, they bring him their owne satisfactions for the same.
yet they always mingle therewith Some endeavour and good will of their own, and when they flee unto God for release of their Sins, they bring him their own satisfactions for the same.
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And so yee see, that the Papistes will not in any wise freely and wholly yeeld and gyue ouer vntoo God the prayse of their saluation,
And so ye see, that the Papists will not in any wise freely and wholly yield and gyve over unto God the praise of their salvation,
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but keepe backe some part of it, commonly the one halfe or more, too themselues.
but keep back Some part of it, commonly the one half or more, too themselves.
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But S. Paule passeth further here, & sheweth that we doo wrongfully alwayes defraud & bereue God of his glory, till wee haue forgotten all the false opinions wherwith the world deceyueth it selfe.
But S. Paul passes further Here, & shows that we do wrongfully always defraud & bereave God of his glory, till we have forgotten all the false opinions wherewith the world deceiveth it self.
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Therefore the onely way for vs too glorifye God, is too acknowledge that wee bee nothing of our selues.
Therefore the only Way for us too Glorify God, is too acknowledge that we be nothing of our selves.
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And so, humilitie or lowelynesse is not a feyning or false pretence, as many suppoze, which thinke themselues too haue contented God by saying in one woord, that they bee wretched sinners,
And so, humility or lowelynesse is not a feigning or false pretence, as many suppoze, which think themselves too have contented God by saying in one word, that they be wretched Sinners,
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and as weake as is possible:
and as weak as is possible:
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but wee must bee fully resolued, that all that euer men imagin in their owne braynes concerning desertes, freewill, preparation, helpe,
but we must be Fully resolved, that all that ever men imagine in their own brains Concerning deserts, freewill, preparation, help,
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or satisfaction, is euery whit but leazing & trumperie of Satan.
or satisfaction, is every whit but leazing & trumpery of Satan.
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When we once know this, then will we submit our selues as we ought to doo,
When we once know this, then will we submit our selves as we ought to do,
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& then shall God keepe his estate, as he deserueth, & we also shall yeeld him such honour as is dew to him.
& then shall God keep his estate, as he deserves, & we also shall yield him such honour as is due to him.
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But this cannot be done (as I sayd) vnlesse all that euer men conceiue & imagin concerning good workes, wherewith too deserue well at Gods hand, bee vtterly razed out.
But this cannot be done (as I said) unless all that ever men conceive & imagine Concerning good works, wherewith too deserve well At God's hand, be utterly razed out.
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Moreouer let vs mark therwithall, that if wee wil bee partakers of the saluation that God offereth vs, wee must bring nothing with vs but only fayth.
Moreover let us mark therewithal, that if we will be partakers of the salvation that God Offereth us, we must bring nothing with us but only faith.
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Although it haue record of the Lawe, yit dooth it not bring aught vntoo God, wherby too bynd him 〈 ◊ 〉 vs,
Although it have record of the Law, yet doth it not bring aught unto God, whereby too bind him 〈 ◊ 〉 us,
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but rather witnesseth that wee bee vtterly emptyed, and that wee haue none other hope than only in his free goodnesse.
but rather Witnesseth that we be utterly emptied, and that we have none other hope than only in his free Goodness.
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But lyke as a man that is pinched with great distresse, so as he can scarsly stirre a fynger,
But like as a man that is pinched with great distress, so as he can scarcely stir a finger,
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and hath nothing but his tongue too cry out, alas that some body woulde helpe me, & pitie mee:
and hath nothing but his tongue too cry out, alas that Some body would help me, & pity me:
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euē so must fayth ryd away al the ouer weenyng which wee haue in our selues, that wee may receiue what soeuer God offereth vs,
even so must faith rid away all the over weening which we have in our selves, that we may receive what soever God Offereth us,
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so as al the prayse thereof bee reserued vntoo hym. That therfore is the thing that wee haue too beare away.
so as all the praise thereof be reserved unto him. That Therefore is the thing that we have too bear away.
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And heerby wee bee warned, not too bee vnthankfull when God calleth & al•ureth vs so gently:
And hereby we be warned, not too be unthankful when God calls & al•ureth us so gently:
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but too run vntoo him as poore hungry soules, & to haue an earnest mynd too bee succored at his hand, bycause it pleaseth him.
but too run unto him as poor hungry Souls, & to have an earnest mind too be succored At his hand, Because it Pleases him.
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For what is the cause that our Lord Iesus Christ profiteth not a great number,
For what is the cause that our Lord Iesus christ profiteth not a great number,
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but for that they haue deaf eares when God incorageth them too come too him? And veryly some of them are so beastlyke, that they passe not for the heauenly lyfe,
but for that they have deaf ears when God Encourageth them too come too him? And verily Some of them Are so beastlyke, that they pass not for the heavenly life,
cc-acp c-acp cst pns32 vhb j n2 c-crq np1 vvz pno32 av vvi av pno31? cc av-j d pp-f pno32 vbr av j, cst pns32 vvb xx p-acp dt j n1,
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so they haue heere wherof too feede and too drink lyke Swyne, or wherewith too wallowe in their owne delyghts and pleasures:
so they have Here whereof too feed and too drink like Swine, or wherewith too wallow in their own delights and pleasures:
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as for the spirituall goods (which wee ought too labor for) they bee nothing with them.
as for the spiritual goods (which we ought too labour for) they be nothing with them.
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Yee see thē that the one sort shet God out of the doores, bycause they bee dulled with the allurements of Satan,
Ye see them that the one sort shet God out of the doors, Because they be dulled with the allurements of Satan,
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and drunken, or rather vtterly bewitched with the delyghts of this world, eyther in pomp and honour,
and drunken, or rather utterly bewitched with the delights of this world, either in pomp and honour,
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or in riches, or else in whoredome and other loocenesse.
or in riches, or Else in whoredom and other looseness.
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And the other sort think they haue wherwith too make God beholden too them, as wee see manie hipocryts doo, which cannot giue ouer the vayne self-trust wherwith they bee swolne lyke Toads.
And the other sort think they have wherewith too make God beholden too them, as we see many hipocryts do, which cannot give over the vain self-trust wherewith they be swollen like Toads.
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Wherfore too bee short, let vs marke well this woord fayth, that the pleasures and ease of this world hold vs not backe from lifting vp our harts vntoo God.
Wherefore too be short, let us mark well this word faith, that the pleasures and ease of this world hold us not back from lifting up our hearts unto God.
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And that is the very way too fasten our anker in heauen. For wee can neuer haue the sayd substancialnesse of fayth, which S. Paule speaks of,
And that is the very Way too fasten our anchor in heaven. For we can never have the said substancialnesse of faith, which S. Paul speaks of,
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except wee passe swiftly through the world, and know that our heritage and resting place is elswhere than heere:
except we pass swiftly through the world, and know that our heritage and resting place is elsewhere than Here:
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and moreouer shake off all vayne imaginations that may come in our heads:
and moreover shake off all vain Imaginations that may come in our Heads:
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for they serue but too turne vs away from Iesus Christ, so as wee may not come at him,
for they serve but too turn us away from Iesus christ, so as we may not come At him,
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nor he haue any entrance at al vntoo vs. That is the thing which wee haue too gather vppon that text.
nor he have any Entrance At all unto us That is the thing which we have too gather upon that text.
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Now for further confirmation, S. Paule addeth hereuppon, that vvee bee Gods vvorkmanship.
Now for further confirmation, S. Paul adds hereupon, that we be God's workmanship.
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He meanes not this of Gods creating of vs, and of his setting of vs in this world:
He means not this of God's creating of us, and of his setting of us in this world:
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but his meaning is, •hat men, as they bee borne in Adam, are vnme•e for the heauenly life,
but his meaning is, •hat men, as they be born in Adam, Are vnme•e for the heavenly life,
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and that if they thinke too get any thing by that, they deceyue th•mselues too much,
and that if they think too get any thing by that, they deceive th•mselues too much,
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bycause they bee but as dead creatures, and as caryo•s wherein is nothi•g but rotten •ilthynesse.
Because they be but as dead creatures, and as caryo•s wherein is nothi•g but rotten •ilthynesse.
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For proofe hereof wee neede too seeke no further matter than this present Text, where he sayth, that wee bee created in Iesus Christ.
For proof hereof we need too seek no further matter than this present Text, where he say, that we be created in Iesus christ.
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Here therefore S. Paule maketh a comparison of the dubble birth that is in al the faithfull.
Here Therefore S. Paul makes a comparison of the double birth that is in all the faithful.
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For wee haue all of vs one generall creation, wherby wee liue in this world:
For we have all of us one general creation, whereby we live in this world:
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and God createth vs new agein, when he voutsafeth too giue vs newenesse of life by his Gospell, I meane when he printeth it in our harts and mynds by his owne secret working:
and God Createth us new again, when he vouchsafeth too give us newenesse of life by his Gospel, I mean when he printeth it in our hearts and minds by his own secret working:
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for the word alone were not ynough too doo it.
for the word alone were not enough too do it.
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So then, as in respect of our first creatiō, there is no differēce betwene the Iewes, the Turks, the Heathen men,
So then, as in respect of our First creation, there is no difference between the Iewes, the Turks, the Heathen men,
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& vs. Wee are al of vs taken out of one Lump, wee are al the children of Adam,
& us we Are all of us taken out of one Lump, we Are all the children of Adam,
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yea wee are all heyres of Gods wrath, and cursed by nature, as wee haue seene alreadie heretoofore.
yea we Are all Heirs of God's wrath, and cursed by nature, as we have seen already heretofore.
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Then if men examine them selues, and searche what they bee by their first birth:
Then if men examine them selves, and search what they be by their First birth:
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they shal finde how there is nothing in vs but sinne and wickednesse, & that the wisedome which wee weene our selues too haue, is but beastlynesse:
they shall find how there is nothing in us but sin and wickedness, & that the Wisdom which we ween our selves too have, is but beastlynesse:
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and that the light whiche wee thinke wee haue too discerne betweene good and bad, is but stubbernesse and starke spytefulnesse ageinst God:
and that the Light which we think we have too discern between good and bad, is but Stubbornness and stark spytefulnesse against God:
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and so yee see wee be corrupted in all parts of our soule.
and so ye see we be corrupted in all parts of our soul.
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Now then what can wee doo too finde fauour at Gods hand, and too make him beholden vntoo vs? for if wee can doo nothing but euil, it is but a kindling of his wrath more and more ageinst vs. Wee bee worthye of endlesse death alreadie before wee come out of our mothers wombe:
Now then what can we do too find favour At God's hand, and too make him beholden unto us? for if we can do nothing but evil, it is but a kindling of his wrath more and more against us we be worthy of endless death already before we come out of our mother's womb:
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in somuch that although wee perceyue not the sinne that is in a yong babe:
in So much that although we perceive not the sin that is in a young babe:
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yit hath he the seede of it within him, and God auoweth that all of vs deserue too bee drowned in the bottom of hell:
yet hath he the seed of it within him, and God avoweth that all of us deserve too be drowned in the bottom of hell:
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Then if the little babe bee so rightfully condemned afore hand, euen ere he haue seene the light of the world:
Then if the little babe be so rightfully condemned afore hand, even ere he have seen the Light of the world:
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what is too bee sayd of vs when we bee come foorth, and doo shewe that wee bee naughtie (in deede) and that our nature is altoogither sinfull:
what is to be said of us when we be come forth, and do show that we be naughty (in deed) and that our nature is altoogither sinful:
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And when wee bee come to age, what can we do (as I said afore) to fal to cōposition with God,
And when we be come to age, what can we do (as I said afore) to fall to composition with God,
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so as we might helpe foreward his grace, and that our so dooing might bee a meanes too further our saluation? Loe what S. Paule meaneth by this Text, where he sayth, that wee bee Gods woorkmanship.
so as we might help forward his grace, and that our so doing might be a means too further our salvation? Loe what S. Paul means by this Text, where he say, that we be God's workmanship.
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As if he shoulde saye, poore creature, thou thinkest too play the d•utie fellowe in this behalfe, by putting thy selfe foreward too alledge some deseruing, and that thou art able too begin and too approche vntoo God,
As if he should say, poor creature, thou Thinkest too play the d•utie fellow in this behalf, by putting thy self forward too allege Some deserving, and that thou art able too begin and too approach unto God,
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so as he on his syde must bee fayne too bee beholden vntoo thee: When begannest thou that? If thou say, thou begannest it before thou wart borne:
so as he on his side must be fain too be beholden unto thee: When begannest thou that? If thou say, thou begannest it before thou wart born:
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thou deseruest that men shoulde spit in thy face.
thou deservest that men should spit in thy face.
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If thou say, it was afterward, betweene the age of seuen yeeres, and the age of twentie or thirtie yeeres, at what tyme thou wart inlyghtened with the Gospell:
If thou say, it was afterwards, between the age of seuen Years, and the age of twentie or thirtie Years, At what time thou wart inlyghtened with the Gospel:
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thou art on the contrarie part sufficiently disproued, that thou couldest not haue one drop of willingnesse too doo good,
thou art on the contrary part sufficiently disproved, that thou Couldst not have one drop of willingness too do good,
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but that all thy thoughtes and desires were vtterly rebellious ageinst God, and as men of warre fyghting ageinst his rightuousnesse.
but that all thy thoughts and Desires were utterly rebellious against God, and as men of war fighting against his righteousness.
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Therefore thou hast doone nothing else but fyght ageinst God, euer since thou wart borne.
Therefore thou hast done nothing Else but fight against God, ever since thou wart born.
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Agein, if thou take it too bee from the time that thou wart a little babe, vnable too discerne betweene whyte and blacke:
Again, if thou take it too be from the time that thou wart a little babe, unable too discern between white and black:
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yit wart thou of the cursed race of Adam. And so turne thee on which syde thou wilt:
yet wart thou of the cursed raze of Adam. And so turn thee on which side thou wilt:
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and reason must needes driue thee too perceyue, that thou wart vnable too doo any thing too Godward,
and reason must needs driven thee too perceive, that thou wart unable to do any thing too Godward,
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and consequently that all that euer he hath wrought for thy welfare, ought too be fathered vppon him alone, without chalenging any drop thereof too thy selfe.
and consequently that all that ever he hath wrought for thy welfare, ought too be fathered upon him alone, without challenging any drop thereof too thy self.
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Thus wee see now why Saint Paule dooth in this text call vs the woorke or woorkmanship of God, according also as it is saide in the Psalme, that they which were the houshold folke of his Church, were also his flocke.
Thus we see now why Saint Paul doth in this text call us the work or workmanship of God, according also as it is said in the Psalm, that they which were the household folk of his Church, were also his flock.
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Euen so as in respect of the spirituall lyfe, that wee bee cre•ted, is as much too say,
Eve so as in respect of the spiritual life, that we be cre•ted, is as much too say,
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For there the Prophet sholeth out the children of Israell, whom God had gathered toogither of his owne mere goodnesse, too set them asyde from other heathen nations.
For there the Prophet sholeth out the children of Israel, whom God had gathered together of his own mere Goodness, too Set them aside from other heathen Nations.
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For it is certeine, that God found none other cause too keepe that linage too himself,
For it is certain, that God found none other cause too keep that lineage too himself,
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or too preferre them before others, saue only that he of his own mere mercy had them theruntoo.
or too prefer them before Others, save only that he of his own mere mercy had them theruntoo.
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As much is to be sayd of vs at this day.
As much is to be said of us At this day.
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And that which he addeth, namely that wee were created in Iesus Christ, ought too touche vs yit the more too the quicke.
And that which he adds, namely that we were created in Iesus christ, ought too touch us yet the more too the quick.
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For there he sheweth that the creating of vs in Adam, is but a bringing of vs too destruction:
For there he shows that the creating of us in Adam, is but a bringing of us too destruction:
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and therfore that it standeth vs in hand too bee fashyoned and cre•ted new agein,
and Therefore that it Stands us in hand too be fashyoned and cre•ted new again,
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namely euen in Iesus Christ, who is the second Adam, as he him self termeth him in the first too the Romans,
namely even in Iesus christ, who is the second Adam, as he him self termeth him in the First too the Roman,
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and in the fif•eenth of the f•rst too the Corinthians.
and in the fif•eenth of the f•rst too the Corinthians.
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Yee see then that this woord create, is ynough too stoppe the mouthes, and too put away the cackeling of such as brag of the hauing of any woorthinesse.
Ye see then that this word create, is enough too stop the mouths, and too put away the cackeling of such as brag of the having of any worthiness.
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For when they say so, it is a presupposing that they were the makers of themselues.
For when they say so, it is a presupposing that they were the makers of themselves.
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He that chalendgeth too himself any fredome of will, and taketh vppon him too haue any meane or abilitie to doo good (of himself:) it is certein, that his meaning is, too step intoo Gods place,
He that chalendgeth too himself any freedom's of will, and Takes upon him too have any mean or ability to do good (of himself:) it is certain, that his meaning is, too step into God's place,
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and too shew himself too bee a Creator. But there is noman which abhorreth not such blasphemie.
and too show himself too be a Creator. But there is Roman which abhorreth not such blasphemy.
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The blyndest betles and maddest bedlems in the worlde, account the woorde Creation, as a holie and sacred thing,
The blyndest betles and maddest Bedlams in the world, account the word Creation, as a holy and sacred thing,
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& will say, that God is the verye Creator or maker of all things, and thou Hipocrite confessest the same with thy mouth,
& will say, that God is the very Creator or maker of all things, and thou Hypocrite Confessest the same with thy Mouth,
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and yit thou doost but lye, forasmuch as thou thinkest that thou hast some freewil too further thy self too welfare & saluation.
and yet thou dost but lie, forasmuch as thou Thinkest that thou hast Some freewill too further thy self too welfare & salvation.
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And so thou denyest the first article of our fayth:
And so thou deniest the First article of our faith:
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for thou makest God but half a creator, So then they will well ynough confesse with their mouth, that God is the Creator,
for thou Makest God but half a creator, So then they will well enough confess with their Mouth, that God is the Creator,
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yea and as farre as the lyfe of this world comes too, they will say, they holde it of him.
yea and as Far as the life of this world comes too, they will say, they hold it of him.
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But now is there a much excellenter lyfe, namely which wee hope for, and which wee possesse alredye by fayth,
But now is there a much Excellenter life, namely which we hope for, and which we possess already by faith,
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howbeit that wee inioy it not alredye now presently.
howbeit that we enjoy it not already now presently.
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And how much more precious and woorthie is that lyfe wherin wee shallbee parttakers of Gods glorie,
And how much more precious and worthy is that life wherein we shallbee partakers of God's glory,
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than this wayfaring which wee make in this world, that is but a shadowe that vanisheth away out of hand? Now if yee aske the Papistes of whom they haue the (heauenly) lyfe, wee haue it partly of Gods grace (say they) and partly of our owne feeewill.
than this wayfaring which we make in this world, that is but a shadow that Vanishes away out of hand? Now if ye ask the Papists of whom they have the (heavenly) life, we have it partly of God's grace (say they) and partly of our own feeewill.
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Forasmuch then as they father some peece therof vppon themselues, and thinke too part stakes after that fashyon with God:
Forasmuch then as they father Some piece thereof upon themselves, and think too part stakes After that fashion with God:
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wee must conclude that they bee their owne creators.
we must conclude that they be their own creators.
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But heeruppon they will reply, and protest that they neuer ment any such thing, and that they had leuer dye,
But Hereupon they will reply, and protest that they never meant any such thing, and that they had lever die,
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than too vtter any such blasphemie.
than too utter any such blasphemy.
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Yea, but in the meane whyle, which is the thing of greater valew? too create a mans self too bee a mortall man in this world,
Yea, but in the mean while, which is the thing of greater value? too create a men self too be a Mortal man in this world,
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or too purchace euerlasting lyfe? S. Paule telleth vs, that if wee can doo any thing by our owne freewill and power, God is not fully our creator.
or too purchase everlasting life? S. Paul Telleth us, that if we can do any thing by our own freewill and power, God is not Fully our creator.
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But he sayeth, wee bee his woorkmanship and of his making, yea euen in respect of the heauenly lyfe:
But he Saith, we be his workmanship and of his making, yea even in respect of the heavenly life:
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it behoueth vs too beare that alwayes in mynd:
it behooves us too bear that always in mind:
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for S. Paule speaketh not of this transitorie lyfe, but of the inheriting of the kingdome of heauen.
for S. Paul speaks not of this transitory life, but of the inheriting of the Kingdom of heaven.
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Wee see then that the Papistes defye God in their pryde, lyke villanous blasphemers as they bee.
we see then that the Papists defy God in their pride, like villainous blasphemers as they be.
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And therefore for our part, if wee mynde too bee parttakers of the grace which is purchaced for vs by our Lord Iesus Christ, wee must bee rid cleane of all selfweening,
And Therefore for our part, if we mind too be partakers of the grace which is purchased for us by our Lord Iesus christ, we must be rid clean of all selfweening,
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and acknowledge that our beginning too doo well, springeth of Gods voutsafing too call vs too him,
and acknowledge that our beginning too do well, springs of God's vouchsafing too call us too him,
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and of his preuenting of vs through his owne free goodnesse.
and of his preventing of us through his own free Goodness.
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Too bee short, S. Paules meaning is, that all they which thinke themselues too haue deserued aught at Gods hand, doo beare themselues on hand, that they bee men of great abilitie,
Too be short, S. Paul's meaning is, that all they which think themselves too have deserved aught At God's hand, do bear themselves on hand, that they be men of great ability,
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wheras in deede they bee already dead, & are nothing at al. What can a dead man doo? And surely wee bee dead (as I haue declared heretofore) till God •uicken vs agein by the meanes of faith,
whereas in deed they be already dead, & Are nothing At all What can a dead man do? And surely we be dead (as I have declared heretofore) till God •uicken us again by the means of faith,
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and by the woorking of his holy spirit.
and by the working of his holy Spirit.
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Now if wee bee dead, what good can wee doo, or whereuntoo can wee dispoze cur selues? Agein, wee bee nothing at all:
Now if we be dead, what good can we do, or whereunto can we dispoze cur selves? Again, we be nothing At all:
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for the woorde Create, importeth that all that •uer is in vs, is of Gods putting intoo vs. Lyke as when it is sayde that he created the worlde of nothing, it is as much too saye,
for the word Create, imports that all that •uer is in us, is of God's putting into us Like as when it is said that he created the world of nothing, it is as much too say,
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as that where as there was not any thing at all before, he gaue beyng too that which was not.
as that where as there was not any thing At all before, he gave being too that which was not.
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Now, if wee bee nothing, shall wee bee able too bynd God too gyue vs this or that? Are they not things vtterly ageinst nature? Then let vs marke well, that too knowe how wee bee saued by mere grace,
Now, if we be nothing, shall we be able too bind God too gyve us this or that? are they not things utterly against nature? Then let us mark well, that too know how we be saved by mere grace,
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and that wee haue all thinges of Gods gift, and of his free goodnesse, wee must bee fayne too come too this poynt,
and that we have all things of God's gift, and of his free Goodness, we must be fain too come too this point,
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namely that God gaue vs our beyng, according as it is auouched by the example of Abraham in the fourth too the Romanes.
namely that God gave us our being, according as it is avouched by the Exampl of Abraham in the fourth too the Romans.
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For in Abrahams body wee see what is in our soules. For in Abrahams body we see what is in our Souls.
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When Iesus Christ was promised too Abraham in his sonne Isaac, yee knowe he was a man altoogither drooping and barrein:
When Iesus christ was promised too Abraham in his son Isaac, ye know he was a man altoogither drooping and barren:
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and his wyfe also was farre striken in age.
and his wife also was Far stricken in age.
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And therefore that eyther he on his syde should beget, or his wyfe on hir side brede a child, are things impossible.
And Therefore that either he on his side should beget, or his wife on his side breed a child, Are things impossible.
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But he beleeued God, which calleth foorth the things that are not, and giueth them beyng.
But he believed God, which calls forth the things that Are not, and gives them being.
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Seyng then that Abraham was as a withered blocke, and had no s•rength nor lustinesse in him,
Sing then that Abraham was as a withered block, and had no s•rength nor lustiness in him,
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and yit notwithstanding receyueth the promis that was made vntoo him:
and yet notwithstanding receiveth the promise that was made unto him:
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therein it behoueth vs too behold that wee cannot bee parttakers of Gods grace, except wee acknowledge our owne vnabilitie,
therein it behooves us too behold that we cannot be partakers of God's grace, except we acknowledge our own unability,
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and bee first of all v•terly abaced in our selues, that our Lord may begin our lyfe,
and bee First of all v•terly abased in our selves, that our Lord may begin our life,
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& continue the same, till he haue brought it too ful perfection.
& continue the same, till he have brought it too full perfection.
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Furthermore let vs marke well, that his saying in Iesus Christ, is too sende vs backe too the corruption which wee haue by inheri••unce in Adam.
Furthermore let us mark well, that his saying in Iesus christ, is too send us back too the corruption which we have by inheri••unce in Adam.
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For wee can neuer fynde in our heartes too yeeld our selues giltye, tyll wee feele it proceed in our selues.
For we can never find in our hearts too yield our selves guilty, till we feel it proceed in our selves.
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And moreo•er it serueth too shewe, that this benefyte is not common indifferently to all men,
And moreo•er it serveth too show, that this benefit is not Common indifferently to all men,
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but only to those whom God hath chozen, accordingly as wee haue seene alredie, that we were chozen before the making of the world.
but only to those whom God hath chozen, accordingly as we have seen already, that we were chozen before the making of the world.
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Now then this extendeth not generally too all Adams ofspring, but only too so many as are renewed in Iesus Christ.
Now then this extendeth not generally too all Adams offspring, but only too so many as Are renewed in Iesus christ.
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And therfore it is all one as if S. Paule should shewe, that wee had neede of a remedie,
And Therefore it is all one as if S. Paul should show, that we had need of a remedy,
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for somuch as wee bee alredye forlorne and damned, at such tyme as God by the meanes of Iesus Christ plucketh vs out of the dungeon wherin we were.
for So much as we be already forlorn and damned, At such time as God by the means of Iesus christ plucketh us out of the dungeon wherein we were.
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And this serueth too confirme yit better the thing that we haue seene heertoofore, which is, that wee can not be faythfull,
And this serveth too confirm yet better the thing that we have seen heertoofore, which is, that we can not be faithful,
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except God make vs new agein, so as wee hold of him all things that belong to the heauenly lyfe,
except God make us new again, so as we hold of him all things that belong to the heavenly life,
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and all the spirituall goods which wee haue.
and all the spiritual goods which we have.
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Now seing wee bee created in Iesus Christ, it is all one as if it were sayd, that all the ryghtuousnesse, all the wisdome, all the vertue,
Now sing we be created in Iesus christ, it is all one as if it were said, that all the Righteousness, all the Wisdom, all the virtue,
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and al the goodnesse that is in vs, wee drawe it from out of that fountaine,
and all the Goodness that is in us, we draw it from out of that fountain,
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and that God scattereth them not abrode at aduenture, but hath put the fulnesse of all things belonging too our saluation, into Iesus Christ, in somuch that when wee bee once made members of his bodie, wee be allso made parttakers of all his benefyts,
and that God Scattereth them not abroad At adventure, but hath put the fullness of all things belonging too our salvation, into Iesus christ, in So much that when we be once made members of his body, we be also made partakers of all his benefits,
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and that without him, wee bee cut of from all parts of our saluation, as though wee were rotten and stinking wretched carkesses,
and that without him, we be Cut of from all parts of our salvation, as though we were rotten and stinking wretched carcases,
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and that there were nothing in vs but filth, as I haue declared before.
and that there were nothing in us but filth, as I have declared before.
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Thus yee see what wee haue too mark further, when S. Paule sayeth, that wee bee not only Gods woorkmanship,
Thus ye see what we have too mark further, when S. Paul Saith, that we be not only God's workmanship,
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but also created in Iesus Christ. Now he addeth, too good vvoorkes vvhich he hath prepared for vs to vvalke in.
but also created in Iesus christ. Now he adds, too good works which he hath prepared for us to walk in.
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His setting down of good woorkes in this place, is to shew, what a follie,
His setting down of good works in this place, is to show, what a folly,
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or rather what a madnesse and frentiknesse it is in men, too beare themselues in hand that they can bring good workes on their behalf,
or rather what a madness and frentiknesse it is in men, too bear themselves in hand that they can bring good works on their behalf,
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as who should say, they had thē in their sleeues, or as if they were of their owne growing.
as who should say, they had them in their sleeves, or as if they were of their own growing.
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For needes must God haue prepared them (sayth he) and that wee should haue them at his hand.
For needs must God have prepared them (say he) and that we should have them At his hand.
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And it is all one as if he should say, go too, shew heere your prowesse and vertewes:
And it is all one as if he should say, go too, show Here your prowess and Virtues:
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enter a litle into account with God:
enter a little into account with God:
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seeing your pryde will not bee daunted, but yee haue all wayes some bristles set vp still, bring foorth all that yee think may make for yee.
seeing your pride will not be daunted, but ye have all ways Some bristles Set up still, bring forth all that ye think may make for ye.
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Well, say you, and wee will bring our good workes, as the Papistes are wont to doo: who alledge in this wyse:
Well, say you, and we will bring our good works, as the Papists Are wont to do: who allege in this wise:
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what? how now? shall we not be saued by our owne merites, and by our good workes? And whence draw ye them, sayeth S. Paule? Haue yee coyned them in your owne shop? or haue ye some gardin of your owne planting, whence too gather them? or spring they, I wote not how, of your owne trauel and pollicie,
what? how now? shall we not be saved by our own merits, and by our good works? And whence draw you them, Saith S. Paul? Have ye coined them in your own shop? or have you Some garden of your own planting, whence too gather them? or spring they, I wot not how, of your own travel and policy,
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so as you may further your selues by them? No, but contrarywyse, knowe yee that God hath prepared them.
so as you may further your selves by them? No, but contrariwise, know ye that God hath prepared them.
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And is it meete that you should fall too replying ageinst him, when he hath pityed you,
And is it meet that you should fallen too replying against him, when he hath pitied you,
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and shewed himself bountifull towardes you? Is it meete that yee should presume too step foorth too pay him,
and showed himself bountiful towards you? Is it meet that ye should presume too step forth too pay him,
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as though yee had wherwith of your awne? When a man hath bin well kept and tended,
as though ye had wherewith of your awn? When a man hath been well kept and tended,
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and his host hath lent him mony at his neede, and he hath receyued it at his hand (too pay him withall:) shall he afterward boast, that he hath payd his hoste? There is an hoste, that not onely is contented too doo his charitie vpon a man,
and his host hath lent him money At his need, and he hath received it At his hand (too pay him withal:) shall he afterwards boast, that he hath paid his host? There is an host, that not only is contented to do his charity upon a man,
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but also after he hath found hym both at bed and at boord, wyll say too hym, Hold here wherwith too pay:
but also After he hath found him both At Bed and At board, will say too him, Hold Here wherewith too pay:
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too the intent it may not seeme too you, that my charitable dealing hath bin too make an vnderlyng of you, I wyll receyue payment for it at your hand,
too the intent it may not seem too you, that my charitable dealing hath been too make an underling of you, I will receive payment for it At your hand,
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yea, •ut yit the same shall come out of myne owne purse.
yea, •ut yet the same shall come out of mine own purse.
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Nowe, shall he too whom suche franknesse hath bin vsed, go and say, he hath wel payd his host? Yea,
Now, shall he too whom such frankness hath been used, go and say, he hath well paid his host? Yea,
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and with what money? Euen with the same money that was put intoo his hand.
and with what money? Eve with the same money that was put into his hand.
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So standeth the cace with those that put forth theyr good woorkes, too say, that God hath not saued them freely,
So Stands the case with those that put forth their good works, too say, that God hath not saved them freely,
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but that they them selues were a helpe too it.
but that they them selves were a help too it.
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Yea, but where come they by those good workes? That was the thing that S. Paule amed at,
Yea, but where come they by those good works? That was the thing that S. Paul amed At,
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when he sayd that God prepared the good woorkes.
when he said that God prepared the good works.
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Trew it is that God prepareth mennes conuersations by the Lawe, wherein he gyueth vs a certaine rule how too walke according too his will:
True it is that God Prepareth men's conversations by the Law, wherein he gyveth us a certain Rule how too walk according too his will:
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and it is all one as if he prepared the way for vs too go in as wee ought too doo.
and it is all one as if he prepared the Way for us too go in as we ought too do.
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But that would nothing boote vs, except wee receyued the good woorkes themselues at Gods hand.
But that would nothing boot us, except we received the good works themselves At God's hand.
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When God commaundeth vs any thing, wee may well haue our eares beaten with the sound of it,
When God commandeth us any thing, we may well have our ears beaten with the found of it,
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but it will neuer enter intoo our hartes, for wee bee full of pryde and naughtinesse,
but it will never enter into our hearts, for we be full of pride and naughtiness,
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and too bee short, it is impossible for vs too obey God, till he haue softened our hartes, and vtterly chaunged them.
and too be short, it is impossible for us too obey God, till he have softened our hearts, and utterly changed them.
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And that is the thing which is declared too vs by the Prophets, and in all the holy scripture.
And that is the thing which is declared too us by the prophets, and in all the holy scripture.
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God therefore must bee fayne too make another preparation: that is too wit, when he hath taught vs, and told vs what is good,
God Therefore must be fain too make Another preparation: that is too wit, when he hath taught us, and told us what is good,
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and what he lykeeh of, afterward he must reforme vs, and so guide and gouerne vs by his holy spirit,
and what he lykeeh of, afterwards he must reform us, and so guide and govern us by his holy Spirit,
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as there may bee one accord betweene our life and his lawe.
as there may be one accord between our life and his law.
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Then vntill such time as God prepare good woorks after that fashion, that is too say, till he giue vs them by shewng vs his will,
Then until such time as God prepare good works After that fashion, that is too say, till he give us them by shewng us his will,
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and also make vs to do them by his power:
and also make us to do them by his power:
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wee must needes bee vtterly vnprofitable Now sith it is so, let vs learne too humble our selues before God, both for that is past,
we must needs be utterly unprofitable Now sith it is so, let us Learn too humble our selves before God, both for that is past,
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and also for that that is too come.
and also for that that is too come.
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For that which is past, let vs acknowledge that God hath plucked vs out of the gulf of hell,
For that which is past, let us acknowledge that God hath plucked us out of the gulf of hell,
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and that whereas wee were by nature damned, he hath voutsafed too haue vs too bee his children,
and that whereas we were by nature damned, he hath vouchsafed to have us too be his children,
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and therfore let vs not bee so ouerweening, as too thinke that wee haue this or that,
and Therefore let us not be so overweening, as too think that we have this or that,
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but let him be gloryfied as he deserueth, and let vs assure our selues that he hath pulled vs backe from death, to the intent, that the beginning, welspring, roote,
but let him be glorified as he deserves, and let us assure our selves that he hath pulled us back from death, to the intent, that the beginning, wellspring, root,
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and onely cause of our saluation, should proceede of his onely free bestowed goodnesse.
and only cause of our salvation, should proceed of his only free bestowed Goodness.
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Thus ye see in effect, that it is a poynt of trew humilitie, to giue all the glory of our saluation vntoo God.
Thus you see in Effect, that it is a point of true humility, to give all the glory of our salvation unto God.
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And for that which is too come, it behoueth too knowe that wee could not stirre one of our little fingers too doo any good,
And for that which is too come, it behooves too know that we could not stir one of our little fingers too do any good,
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except wee were gouerned by God, and receyued the good works them selues at the hand of him, and of his holy spirit.
except we were governed by God, and received the good works them selves At the hand of him, and of his holy Spirit.
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So then, as oft as wee feele our owne weakenesse, let vs flee too him for refuge:
So then, as oft as we feel our own weakness, let us flee too him for refuge:
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and when wee haue doone any good, let it not puffe vs vp with any pryde,
and when we have done any good, let it not puff us up with any pride,
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but let vs alwayes thinke our selues so much the more straytely bound vntoo God, yea euen by dubble.
but let us always think our selves so much the more straytely bound unto God, yea even by double.
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He that is yit very weake, must confesse him selfe exceedingly bound vntoo Gods mercy, for bearing with him:
He that is yet very weak, must confess him self exceedingly bound unto God's mercy, for bearing with him:
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but he that goeth afore others, and is as a mirrour of all holinesse, must confesse himselfe much more bounde vntoo him.
but he that Goes afore Others, and is as a mirror of all holiness, must confess himself much more bound unto him.
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For why? He hath nothing of his owne, he holdeth all things of God, and of his onely free goodnesse.
For why? He hath nothing of his own, he holds all things of God, and of his only free Goodness.
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Wherefore let vs all our life long walke in such sort, as wee may still from yeere too yeere, from mooneth to mooneth, from day to day, from houre to houre,
Wherefore let us all our life long walk in such sort, as we may still from year too year, from Monn to Monn, from day to day, from hour to hour,
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and frō minute too minute, continually acknowledge our selues bound vnto God for the goodnesse which he hath giuen vs of his owne mere mercy,
and from minute too minute, continually acknowledge our selves bound unto God for the Goodness which he hath given us of his own mere mercy,
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and let vs thinke our selues beholden too him for all things.
and let us think our selves beholden too him for all things.
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And let vs marke by the way for a conclusion, that S. Paules intent here, is not to decypher al the causes of our saluation one by one,
And let us mark by the Way for a conclusion, that S. Paul's intent Here, is not to decipher all the Causes of our salvation one by one,
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but too abate mens lustinesse, that they might not make any bragges, or any countenance 〈 ◊ 〉 God is in their debt.
but too abate men's lustiness, that they might not make any brags, or any countenance 〈 ◊ 〉 God is in their debt.
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Therefore it is ynough for S. Paule to haue stopped all mens mouthes in such wyze,
Therefore it is enough for S. Paul to have stopped all men's mouths in such wyze,
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as they may not take vppon them too haue aught of their owne.
as they may not take upon them to have aught of their own.
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For contrariwize whensoeuer God giueth vs good works, although they bee the fruites of his mere goodnesse:
For contrariwise whensoever God gives us good works, although they be the fruits of his mere Goodness:
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yit can they not purchace vs any thing at his hand: for wee must alwayes ground and settle our selues vppon the forgiuenesse of our sinnes. There lyeth all our rightuousnesse.
yet can they not purchase us any thing At his hand: for we must always ground and settle our selves upon the forgiveness of our Sins. There lies all our righteousness.
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Too bee short, there are twoo things requisite in yeelding God the prayse that is dew for our saluation:
Too be short, there Are twoo things requisite in yielding God the praise that is due for our salvation:
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first that wee acknowledge our selues too haue all things of him:
First that we acknowledge our selves too have all things of him:
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and secondly that wee acknowledge that all the good workes, and all the good will which he hath giuen vs already, serue not too purchace vs fauour at his hand,
and secondly that we acknowledge that all the good works, and all the good will which he hath given us already, serve not too purchase us favour At his hand,
cc ord cst pns12 vvb cst d dt j n2, cc d dt j n1 r-crq pns31 vhz vvn pno12 av, vvb xx av vvi pno12 vvi p-acp po31 n1,
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nor for vs too trust vppon:
nor for us too trust upon:
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but (too shewe vs) that he had neede too vpholde vs, and too burye and forget all our sinnes,
but (too show us) that he had need too uphold us, and too bury and forget all our Sins,
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and that by that meanes wee bee iustifyed before him, bycause he acquitteth vs, notwithstanding that wee deserue too bee condemned a hundred tymes.
and that by that means we be justified before him, Because he acquitteth us, notwithstanding that we deserve too be condemned a hundred times.
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So then, too be shor•, when it is tolde vs, that there is nother freewill, nor any thing else in man:
So then, too be shor•, when it is told us, that there is neither freewill, nor any thing Else in man:
av av, av vbb n1, c-crq pn31 vbz vvn pno12, cst pc-acp vbz av-dx n1, ccx d n1 av p-acp n1:
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it is too the ende wee should learne too gyue all glory vnto God, and not haue any cause too vaunt our selues any more.
it is too the end we should Learn too gyve all glory unto God, and not have any cause too vaunt our selves any more.
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And that afterwarde vppon the knowing thereof, wee should vnderstand that wee should bee in continuall trubble and perplexitie, were it not that wee bee sure that wee shall alwayes obteine grace and mercy, by comming too God with teares and lamenting.
And that afterward upon the knowing thereof, we should understand that we should be in continual trubble and perplexity, were it not that we be sure that we shall always obtain grace and mercy, by coming too God with tears and lamenting.
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And how so? Bycause he voutsafeth too acquit vs, and although he could thunder downe vppon 〈 ◊ 〉, and drowne vs:
And how so? Because he vouchsafeth too acquit us, and although he could thunder down upon 〈 ◊ 〉, and drown us:
cc q-crq av? c-acp pns31 vvz av vvb pno12, cc cs pns31 vmd vvi a-acp p-acp 〈 sy 〉, cc vvb pno12:
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yit he buryeth our sinnes by meanes of •ur Lord Iesus Christ, and receyueth vs alwayes too mercy.
yet he burieth our Sins by means of •ur Lord Iesus christ, and receiveth us always too mercy.
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Thus then yee see how men ought in all poyntes, and in all caces too bee confounded in themselues,
Thus then ye see how men ought in all points, and in all caces too be confounded in themselves,
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and too bee ashamed of their owne leawdnesse, that they may glorifie God:
and too be ashamed of their own Lewdness, that they may Glorify God:
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and therwithall ackowledge that they should alwayes bee in doubt and anguish, but that God dooth euermore pitie them,
and therewithal acknowledge that they should always be in doubt and anguish, but that God doth evermore pity them,
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and the death and passion of our Lord Iesus Christ, is the sacrifize wherby wee be reconcyled too him.
and the death and passion of our Lord Iesus christ, is the sacrifice whereby we be reconciled too him.
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That therfore is the trew way too vphold and auow God too bee the Sauiour of the world:
That Therefore is the true Way too uphold and avow God too be the Saviour of the world:
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& that also is the way for vs to father all things vpon the grace of our Lord Iesus Christ, as he deserueth:
& that also is the Way for us to father all things upon the grace of our Lord Iesus christ, as he deserves:
cc cst av vbz dt n1 p-acp pno12 p-acp n1 d n2 p-acp dt n1 pp-f po12 n1 np1 np1, c-acp pns31 vvz:
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namely by rayzing and putting quyte away all the glorying which we pretend to haue in our selues,
namely by razing and putting quite away all the glorying which we pretend to have in our selves,
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and theruppon too confesse, not only that all the goodnesse which is in vs, is of Gods putting intoo vs,
and thereupon too confess, not only that all the Goodness which is in us, is of God's putting into us,
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but also that he must bee fayne too beare with our infirmities, bycause wee ceasse not too prouoke his wrath, till he make that satisfaction auaylable, which was made by the death and passion of our Lord Iesus Christ.
but also that he must be fain too bear with our infirmities, Because we cease not too provoke his wrath, till he make that satisfaction available, which was made by the death and passion of our Lord Iesus christ.
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But now let vs cast our selues downe before the maiestie of our good God, with acknowledgment of our sinnes, praying him to make vs too feele them more and more, till wee bee so pulled downe,
But now let us cast our selves down before the majesty of our good God, with acknowledgment of our Sins, praying him to make us too feel them more and more, till we be so pulled down,
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as there may bee no more showe of sin in vs:
as there may be no more show of since in us:
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and that in the meane whyle, wee may neuerthelesse seeke the ayde and helpe of our Lord Iesus Christ.
and that in the mean while, we may nevertheless seek the aid and help of our Lord Iesus christ.
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And that forasmuch as he hath partly inlyghtened vs alredy by his holy spirit, it may please him too increace his grace in vs more and more, till he haue communicated it wholy vntoo vs:
And that forasmuch as he hath partly inlyghtened us already by his holy Spirit, it may please him too increase his grace in us more and more, till he have communicated it wholly unto us:
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and in the meane tyme so vphold vs and gouerne vs by his holy spirit,
and in the mean time so uphold us and govern us by his holy Spirit,
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as our whole indeuer may bee nothing else but too frame our lyfe after his holy lawe:
as our Whole endeavour may be nothing Else but too frame our life After his holy law:
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and he not passe vppon the great number of our sinnes which we commit, neuer ceassing too stray away too our owne vndooing,
and he not pass upon the great number of our Sins which we commit, never ceasing too stray away too our own undoing,
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but hold vs backe by his secret power, vntill he take vs away out of this world,
but hold us back by his secret power, until he take us away out of this world,
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and ioyne vs with our Lord Iesus Christ, who is the fountayne of all perfection, that wee also may bee perfect in him.
and join us with our Lord Iesus christ, who is the fountain of all perfection, that we also may be perfect in him.
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And so let vs say, Almyghtie God heauenly father. &c.
And so let us say, Almighty God heavenly father. etc.
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The twelfth Sermon, which is the fourth vppon the second Chapter.
The twelfth Sermon, which is the fourth upon the second Chapter.
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11. VVherfore remember that you vvhich vvere sometime Gentiles in the fleshe, beyng called vncircumcision, in respect of that vvhich is called circumcision, made by hand in the flesh:
11. Wherefore Remember that you which were sometime Gentiles in the Flesh, being called uncircumcision, in respect of that which is called circumcision, made by hand in the Flesh:
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12. VVere at that time vvithout Christ, straungers too the common vveale of Israell, and straungers from the couenants that conteyne the promise, vvithout hope,
12. Were At that time without christ, Strangers too the Common weal of Israel, and Strangers from the Covenants that contain the promise, without hope,
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and vvithout God in the vvorld.
and without God in the world.
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13. But novv in Iesus Christ, you that vvere erevvhyle farre of, are made neere by the blud of Christ.
13. But now in Iesus christ, you that were erevvhyle Far of, Are made near by the blood of christ.
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ALthough the things that are preached vnto vs generally cōcerning Gods grace, ought too mo•e vs too magnifie his name,
ALthough the things that Are preached unto us generally Concerning God's grace, ought too mo•e us too magnify his name,
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and to acknowledge the benefyts that wee haue receyued of him:
and to acknowledge the benefits that we have received of him:
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yit notwithstanding if a thing bee doone priuately vnto vs, then ought wee to bee touched yit the more therwith.
yet notwithstanding if a thing be done privately unto us, then ought we to be touched yet the more therewith.
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The same order keepeth S. Paule here.
The same order Keepeth S. Paul Here.
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For wee have seene this morning, how he made cleane riddance of all that is in man, that there myght bee but only one ground woork of saluation, that is too wit, the mere goodnesse of God.
For we have seen this morning, how he made clean riddance of all that is in man, that there might be but only one ground work of salvation, that is too wit, the mere Goodness of God.
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Now hee applyeth the same particularly too the Ephesians, willing them too bethink themselues of their plyght wherin God found them:
Now he Applieth the same particularly too the Ephesians, willing them too bethink themselves of their plight wherein God found them:
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as if after his speaking of all mankynd, he should send euery one of vs too his owne experience.
as if After his speaking of all mankind, he should send every one of us too his own experience.
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And in verye deede, that which is spoken heere too the Ephesians, concerneth vs also,
And in very deed, that which is spoken Here too the Ephesians, concerns us also,
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lyke as if a man hauing told vs of the forlornnesse wherintoo wee bee tumbled by Adams fall, should say:
like as if a man having told us of the forlornnesse wherintoo we be tumbled by Adams fallen, should say:
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Consider also what you were, and after what sort you liued in all beastlinesse, before such tyme as God called you too the knowledge of himself.
Consider also what you were, and After what sort you lived in all beastliness, before such time as God called you too the knowledge of himself.
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The thing then which wee haue too mark, is, that S. Paule hauing shewed how that all mē from the greatest too the least, ought too confesse that they haue their saluation through Gods only goodnesse, addeth another particular declaration, wherin he sheweth the thing that euery one of the faythfull ought too knowe in himself.
The thing then which we have too mark, is, that S. Paul having showed how that all men from the greatest too the least, ought too confess that they have their salvation through God's only Goodness, adds Another particular declaration, wherein he shows the thing that every one of the faithful ought too know in himself.
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Trew it is that the thing which he hath sayd for that tyme, would not agree in all poynts too our dayes:
True it is that the thing which he hath said for that time, would not agree in all points too our days:
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but yit shall S. Paules answer alwayes haue his course, and serue too good purpose.
but yet shall S. Paul's answer always have his course, and serve too good purpose.
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For although wee haue bin baptized from our infancie, yit come wee of such as erst were cut of from Gods Churche.
For although we have been baptised from our infancy, yet come we of such as erst were Cut of from God's Church.
p-acp cs pns12 vhb vbn vvn p-acp po12 n1, av vvb pns12 pp-f d c-acp av vbdr vvn pp-f p-acp ng1 n1.
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For the Iewes were sholed out from all other nacions of the world, as a people whom God had ordeyned too himselfe, wee were then all Heathen, (I meane as in respect of our forefathers,) before the Gospell was preached too the world.
For the Iewes were sholed out from all other Nations of the world, as a people whom God had ordained too himself, we were then all Heathen, (I mean as in respect of our Forefathers,) before the Gospel was preached too the world.
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But now agein wee see what confuzion is come vppon vs, through the vnthankfulnesse of such as were called too the truthe of the Gospell,
But now again we see what confuzion is come upon us, through the unthankfulness of such as were called too the truth of the Gospel,
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and how wee haue strayed away after such a sort, that wee haue bin as good as cut of from Gods Churche agein.
and how we have strayed away After such a sort, that we have been as good as Cut of from God's Church again.
cc c-crq pns12 vhb vvn av p-acp d dt n1, cst pns12 vhb vbn a-acp j c-acp vvn pp-f p-acp ng1 n1 av.
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For the baptim that wee receiued in our chyldhod, stoode vs in none other sted,
For the Baptism that we received in our chyldhod, stood us in none other stead,
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but too make vs dubble giltie before God For they that were plundged in the superstitions of poperie,
but too make us double guilty before God For they that were plunge in the superstitions of popery,
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and in all the Idolatries that are committed there, had as good as renounced their baptim, and were become renegats:
and in all the Idolatries that Are committed there, had as good as renounced their Baptism, and were become renegats:
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and brought vs home agein from our straying, wee ceasse not too beethink vs of our (former) sinnes,
and brought us home again from our straying, we cease not too beethink us of our (former) Sins,
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and wee can not excuze our selues too haue bin forsworne vntoo God, seing wee were start away from his obeysaunce.
and we can not excuze our selves too have been forsworn unto God, sing we were start away from his obeisance.
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Therfore it is not for vs too make any boasting, or too seeke any excuce too couer our wretchednesse withall:
Therefore it is not for us too make any boasting, or too seek any excuce too cover our wretchedness withal:
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but rather too confesse freely that wee were as deadly enemies too God, and woorthie too haue bin vtterly giuen ouer of him,
but rather too confess freely that we were as deadly enemies too God, and worthy too have been utterly given over of him,
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bycause he had reached vs his hand too bring vs backe agein too the way of saluation.
Because he had reached us his hand too bring us back again too the Way of salvation.
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So then, first wee take this text as it lyeth, to apply it to the Ephesians,
So then, First we take this text as it lies, to apply it to the Ephesians,
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and afterward looke too take profit of it our selues.
and afterwards look too take profit of it our selves.
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Now then let vs see the contents and substance of these woords, Bethink your selues, and remember how yee were sometyme Gentyles.
Now then let us see the contents and substance of these words, Bethink your selves, and Remember how ye were sometime Gentiles.
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First he putteth a difference betweene the Iewes, and those whom God had suffered too walke on still in their owne darkenesse.
First he putteth a difference between the Iewes, and those whom God had suffered too walk on still in their own darkness.
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For it was a speciall priuiledge that God gaue vntoo Abrahams ofspring, when he adopted them, too say too them, you shalbee my people whom I lyke of,
For it was a special privilege that God gave unto Abrahams offspring, when he adopted them, too say too them, you shalbe my people whom I like of,
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as though yee were of myne owne houshold.
as though ye were of mine own household.
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Those then which came not of Abrahams lyne, were as good as banished from Gods kingdome and Church.
Those then which Come not of Abrahams line, were as good as banished from God's Kingdom and Church.
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And he addeth, in the fleshe. Not as he speaketh in dyuers other places, where he vseth that woord in reproche:
And he adds, in the Flesh. Not as he speaks in Diverse other places, where he uses that word in reproach:
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but too shewe that God had shewed by a visible fashion, how wretched their state was,
but too show that God had showed by a visible fashion, how wretched their state was,
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and that they needed not any greate deepenesse of wit too perceyue it.
and that they needed not any great deepness of wit too perceive it.
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For circumcizion (sayeth he) serued as it were too rid men of their vncleannesse.
For Circumcision (Saith he) served as it were too rid men of their uncleanness.
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And furthermore that Sacrament was ordeyned of God, too shewe that all the seede of man is cursed,
And furthermore that Sacrament was ordained of God, too show that all the seed of man is cursed,
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and that wee cannot bee ryghtly made holy and pure, but by the cutting of, & putting away of the thinges that wee haue by nature.
and that we cannot be rightly made holy and pure, but by the cutting of, & putting away of the things that we have by nature.
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Too bee shorte, lyke as nowe adayes wee bee taught by Baptime too renounce whatsoeuer wee haue by birth:
Too be short, like as now adays we be taught by Baptise too renounce whatsoever we have by birth:
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so also was circumcizion a token to shew how all men were filthy and lothsome, till they had forsaken their owne kynd.
so also was Circumcision a token to show how all men were filthy and loathsome, till they had forsaken their own kind.
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Now then, S. Paules meaning is, that the sayd visible signe, shewed well too all the heathen, that they were (as yee would say) vnwoorthie too preace vnto God,
Now then, S. Paul's meaning is, that the said visible Signen, showed well too all the heathen, that they were (as ye would say) unworthy too press unto God,
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and that he voutsafed not to receyue them into the companie of the faythfull. For the Iewes had not inuented circumcizion of their owne brayne:
and that he vouchsafed not to receive them into the company of the faithful. For the Iewes had not invented Circumcision of their own brain:
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but (as I haue sayd afore) God had sholed them out from the rest of the world,
but (as I have said afore) God had sholed them out from the rest of the world,
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& all was by reason of the priuiledge of his owne mere grace & goodnesse. Theruppon S. Paule addeth further, that they were at that tyme vvithout Christ.
& all was by reason of the privilege of his own mere grace & Goodness. Thereupon S. Paul adds further, that they were At that time without christ.
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And this serueth too shewe yit better, that men are horrible scattered, and can do nothing but runne astraye, till God haue knit them toogither in the bodie of his sonne,
And this serveth too show yet better, that men Are horrible scattered, and can do nothing but run astray, till God have knit them together in the body of his son,
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and adopted them too bee his children.
and adopted them too be his children.
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For wee knowe that Iesus Christ is the lyght of the worlde, and that all ryghtuousnesse dwelleth in him,
For we know that Iesus christ is the Light of the world, and that all Righteousness dwells in him,
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and that he is our redemption and lyfe.
and that he is our redemption and life.
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So long then as wee haue none acquayntance with him, wee must needes bee as poore blynd men in the darke, wee must needes bee as good as dead, wee must needes bee naked of all holynesse, ryghtuousenesse, power, and all goodnesse.
So long then as we have none acquaintance with him, we must needs be as poor blind men in the dark, we must needs be as good as dead, we must needs be naked of all holiness, ryghtuousenesse, power, and all Goodness.
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And forasmuch as our freedome dependeth vppon him:
And forasmuch as our freedom dependeth upon him:
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wee must needes bee hild vnder the tyrannie of the diuell and of sin, till he haue raunsomed vs from them.
we must needs be held under the tyranny of the Devil and of since, till he have ransomed us from them.
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For this cause therfore doth S. Paule send vs heere vnder the person of the Ephesians, too Iesus Christ, too the end, that they which are not parttakers of Gods sonne, should knowe that it were better for them too bee drowned a hundred tymes,
For this cause Therefore does S. Paul send us Here under the person of the Ephesians, too Iesus christ, too the end, that they which Are not partakers of God's son, should know that it were better for them too be drowned a hundred times,
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than too continew alwayes in that state. And why? For sith wee can haue nother lyfe nor soule health nor ryghtuousenesse,
than too continue always in that state. And why? For sith we can have neither life nor soul health nor ryghtuousenesse,
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nor ought else that is allowable, but in Iesus Christ:
nor ought Else that is allowable, but in Iesus christ:
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it is all one as if he sayed, that wee haue nothing but vtter naughtinesse and destruction in our selues.
it is all one as if he said, that we have nothing but utter naughtiness and destruction in our selves.
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He addeth thereunto, the common weale of Israel:
He adds thereunto, the Common weal of Israel:
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shewing thereby that all the promises which were made too the Iewes, were grounded vppon Iesus Christ.
showing thereby that all the promises which were made too the Iewes, were grounded upon Iesus christ.
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And therefore they that belong not too his body, are foorthwith depryued of all Gods promises,
And Therefore they that belong not too his body, Are forthwith deprived of all God's promises,
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and cannot conceyue any hope of lyfe, but onely by imagination, wherin they beguile themselues. And verily he addeth, the instrumentes (or couenantes and conueyaunces) of the promises:
and cannot conceive any hope of life, but only by imagination, wherein they beguile themselves. And verily he adds, the Instruments (or Covenants and conveyances) of the promises:
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as if he should say, that God had not called the Iewes as it were in hudder mudther,
as if he should say, that God had not called the Iewes as it were in hudder mudther,
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but had passed a solemne conueyance or euidence, which serued too leaue all the world in condemnation.
but had passed a solemn conveyance or evidence, which served too leave all the world in condemnation.
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Therfore forasmuch as God had aduaunced Abrahams linage, it must needes bee that the rest of the world was so much the more confounded,
Therefore forasmuch as God had advanced Abrahams lineage, it must needs be that the rest of the world was so much the more confounded,
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like as if some Princes or some Cities should make a league, all others that are not comprehended in it, are as good as depriued of the benefite that is conteyned in it.
like as if Some Princes or Some Cities should make a league, all Others that Are not comprehended in it, Are as good as deprived of the benefit that is contained in it.
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And when God declared that he tooke the Iewes too bee his flocke, and that he would be their father and sauiour:
And when God declared that he took the Iewes too be his flock, and that he would be their father and Saviour:
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he declared also that no part thereof could come to the Gentiles, whom he had after a sort forsaken,
he declared also that no part thereof could come to the Gentiles, whom he had After a sort forsaken,
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and to whom he had not voutsafed too shew the like mercy.
and to whom he had not vouchsafed too show the like mercy.
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Finally he sayeth, that they had bin vvithout God, which is the full measure of all mischief.
Finally he Saith, that they had been without God, which is the full measure of all mischief.
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For what shall become of man, when his God hath so shaken him of, as there is no accesse for him,
For what shall become of man, when his God hath so shaken him of, as there is no access for him,
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nor no comming too him agein? And that not onely he is forsaken of his God,
nor no coming too him again? And that not only he is forsaken of his God,
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but also cannot but plundge himselfe deeper and deeper intoo the bottom of hell, and make warre ageinst God,
but also cannot but plunge himself Deeper and Deeper into the bottom of hell, and make war against God,
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as though he were at defiāce with him, bicause he is stubburne and rebellious ageinst all goodnesse? Thus yee see, that the thing which S. Paule setteth forth here, too the intent that the Ephesians should profit themselues, by the things that he had sayd this morning concerning the onely cause of our saluation:
as though he were At defiance with him, Because he is stubborn and rebellious against all Goodness? Thus ye see, that the thing which S. Paul sets forth Here, too the intent that the Ephesians should profit themselves, by the things that he had said this morning Concerning the only cause of our salvation:
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is that there is none other thing for vs too trust vntoo, but onely Gods meere grace.
is that there is none other thing for us too trust unto, but only God's mere grace.
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But now let vs come too o•r selues.
But now let us come too o•r selves.
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I haue alreadie declared breifly, that our fathers were in the same state that S. Paule setteth downe here.
I have already declared briefly, that our Father's were in the same state that S. Paul sets down Here.
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And therefore wee haue no cause too brag of, as oft as we thinke of what roote and originall wee spring.
And Therefore we have no cause too brag of, as oft as we think of what root and original we spring.
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For if the very Iewes bee at this day a record of Gods wrath and horrible vengeance, which he layeth vppon them for their vnbeliefe:
For if the very Iewes bee At this day a record of God's wrath and horrible vengeance, which he Layeth upon them for their unbelief:
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is there not much more cause for too cast downe their eyes, which are but as things borne out of tyme? For the Iewes are of the holy roote that God had chozen,
is there not much more cause for too cast down their eyes, which Are but as things born out of time? For the Iewes Are of the holy root that God had chozen,
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and wee bee but graffed intoo it in their steade.
and we be but graffed into it in their stead.
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If God hath not spared the naturall braunches, what will he doo too vs that haue bin brought in as it were ageinst nature? Loe how S. Paule exhorteth vs too lowelinesse, too the end wee should lerne to submit our selues alwayes too Gods meere goodnesse,
If God hath not spared the natural branches, what will he do too us that have been brought in as it were against nature? Loe how S. Paul exhorteth us too Loveliness, too the end we should Learn to submit our selves always too God's mere Goodness,
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and frankly and freely confesse that our welfare consisteth therin.
and frankly and freely confess that our welfare Consisteth therein.
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Also I told you secondly, not onely that our fathers were straungers to the hope of saluation,
Also I told you secondly, not only that our Father's were Strangers to the hope of salvation,
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bicause they were not adopted as well as the Iewes:
Because they were not adopted as well as the Iewes:
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euen in such wyze as wee may bee sorye, abashed, and ashamed of them.
even in such wyze as we may be sorry, abashed, and ashamed of them.
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Whereas he sayeth, that the Gentyles haue good cause too hold downe their heades, bycause they were sometyme without assurance of Gods goodnesse and loue:
Whereas he Saith, that the Gentiles have good cause too hold down their Heads, Because they were sometime without assurance of God's Goodness and love:
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but also that the horrible scattering which came vppon the whole world, and which reigneth in it still at this day, ought too beate downe al pryde and presumption, that Gods grace may shine the brighter vppon vs. Now then (as I sayd) although wee bee baptyzed,
but also that the horrible scattering which Come upon the Whole world, and which Reigneth in it still At this day, ought too beat down all pride and presumption, that God's grace may shine the Brighter upon us Now then (as I said) although we be baptized,
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and haue the badge of Gods goodnesse and free adoption:
and have the badge of God's Goodness and free adoption:
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yit, notwithstanding we haue bin wretched idolaters, and were gone away from our Lord Iesus Christ,
yet, notwithstanding we have been wretched Idolaters, and were gone away from our Lord Iesus christ,
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and the things that wee had in greatest estimation, turned too our greater damnation, in steade of being for our welfare.
and the things that we had in greatest estimation, turned too our greater damnation, in stead of being for our welfare.
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Therefore wee haue good cause here too bethinke our selues.
Therefore we have good cause Here too bethink our selves.
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Furthermore for asmuch as wee bee short witted in magnifying Gods grace, let vs wey well this woord which S. Paule vseth heere to bring vs to remembrance of the things which wee myght forget.
Furthermore for as as we be short witted in magnifying God's grace, let us weigh well this word which S. Paul uses Here to bring us to remembrance of the things which we might forget.
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For when wee bee indewed with Gods grace, and it hath pleased him too giue vs some good desyre too walk in his feare,
For when we be endued with God's grace, and it hath pleased him too give us Some good desire too walk in his Fear,
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& he hath wrought so in vs by his holye spirit, as men may perceyue that there is some goodnesse in vs:
& he hath wrought so in us by his holy Spirit, as men may perceive that there is Some Goodness in us:
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it maye make vs too forget by and by what wee were afore, by meanes wherof Gods grace is as good as buryed.
it may make us too forget by and by what we were afore, by means whereof God's grace is as good as buried.
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Too the intent therfore that our present plyght hinder not our continuall praysing of God, and our esteeming of his goodnesse and grace as it deserueth:
Too the intent Therefore that our present plight hinder not our continual praising of God, and our esteeming of his Goodness and grace as it deserves:
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let no length of tyme darken the benefites that we haue receyued of God, but let vs as it were enter intoo examination of them euery day.
let no length of time darken the benefits that we have received of God, but let us as it were enter into examination of them every day.
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And although God haue chaunged our state at this day, so as wee bee no more the men that wee were afore:
And although God have changed our state At this day, so as we be no more the men that we were afore:
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yit notwithstanding let vs beare in mynd, that before God had pitie vppon vs, wee were as seely sheepe that went astray,
yet notwithstanding let us bear in mind, that before God had pity upon us, we were as silly sheep that went astray,
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and as beastes that are vtterly lost, and that without the same small beginning, wee had bin damned ten hundered thousand tymes erst, had not God preuented vs,
and as beasts that Are utterly lost, and that without the same small beginning, we had been damned ten hundered thousand times erst, had not God prevented us,
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and giuen vs remedie for the cursed state wherin wee were.
and given us remedy for the cursed state wherein we were.
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Yee see then, that the thing which we haue to consider vpō the sayd speech, wherby S. Paule putteth the Ephesians in mynd, what they were afore, is, that although God had put awaye the thing that shoulde haue made them ashamed,
Ye see then, that the thing which we have to Consider upon the said speech, whereby S. Paul putteth the Ephesians in mind, what they were afore, is, that although God had put away the thing that should have made them ashamed,
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and marked them afore hand with his holy spirit, so as they were become as precious perles:
and marked them afore hand with his holy Spirit, so as they were become as precious Pearls:
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yit notwithstanding he will haue them too bethink themselues, (lyke as in very deede it is, the frutes of repentance which the scripture setteth downe,) that when God hath reached vs his hand,
yet notwithstanding he will have them too bethink themselves, (like as in very deed it is, the fruits of Repentance which the scripture sets down,) that when God hath reached us his hand,
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when wee haue the vse of his Sacramentes, which are as warran•es, that he taketh and auoweth vs too bee of his household and Church.
when we have the use of his Sacraments, which Are as warran•es, that he Takes and avoweth us too be of his household and Church.
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Trew it is, that if wee abuse them, wee shall pay deerly for it:
True it is, that if we abuse them, we shall pay dearly for it:
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but yit whatsoeuer come of it, when the Sacramentes are put too the end wheruntoo they were ordeyned, it is certein, that they bee as it were inestimable treasures, as I sayd afore.
but yet whatsoever come of it, when the Sacraments Are put too the end wheruntoo they were ordained, it is certain, that they be as it were inestimable treasures, as I said afore.
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For although wee haue Gods promis that he taketh vs for his children, euen from our comming out of our mothers womb:
For although we have God's promise that he Takes us for his children, even from our coming out of our mother's womb:
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yit is there nothing but vnclennesse in our flesh.
yet is there nothing but uncleanness in our Flesh.
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Now then, haue wee baptim? There it is shewed vs that God washeth and clenzeth vs from all our vnclennesse, that he pulleth vs out of the confuzion wherin wee were with our father Adam:
Now then, have we Baptism? There it is showed us that God washes and clenzeth us from all our uncleanness, that he pulls us out of the confuzion wherein we were with our father Adam:
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and that he will haue vs clothed with Iesus Christ, too bee parttakers of all his goods,
and that he will have us clothed with Iesus christ, too be partakers of all his goods,
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as though they were our owne.
as though they were our own.
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Wee see then what baptim importeth, and consequently how much we ought too esteeme this grace of Gods comming vntoo vs in such wyse,
we see then what Baptism imports, and consequently how much we ought too esteem this grace of God's coming unto us in such wise,
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and of his shewing of himself too bee our father after so homely maner. As much is too bee sayd of the supper.
and of his showing of himself too be our father After so homely manner. As much is to be said of the supper.
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For there it is shewed vs visibly, that Iesus Christ is the trew foode of our s•ules, that like as our bodyes are susteined & nurrished with the bread and wyne,
For there it is showed us visibly, that Iesus christ is the true food of our s•ules, that like as our bodies Are sustained & nurrished with the bred and wine,
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so wee haue our spirituall lyfe of the verye substance of Gods sonne.
so we have our spiritual life of the very substance of God's son.
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Seing then that our Lord Iesus dooth as it were from hand too hand shewe vs, that he giueth vs his bodie and blud too bee our spirituall meat and drink:
Sing then that our Lord Iesus doth as it were from hand too hand show us, that he gives us his body and blood too be our spiritual meat and drink:
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is it not a thing much more worth than all things that are too bee found in this world? And herin wee see how malicious and frowarde most men are:
is it not a thing much more worth than all things that Are to be found in this world? And Herein we see how malicious and forward most men Are:
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for as touching the Lords Supper, manie come to it, which rush thither lyke wretched beasts, not knowing why it was ordeined.
for as touching the lords Supper, many come to it, which rush thither like wretched beasts, not knowing why it was ordained.
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Some agein make but a custome & ordinarie vse of it: & although thei haue bin taught to what purpose it auaileth vs:
some again make but a custom & ordinary use of it: & although they have been taught to what purpose it avails us:
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yit they do but wring their mouth at it, & all is one to thē, when it is once past with thē.
yet they do but wring their Mouth At it, & all is one to them, when it is once past with them.
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And othersome defyle it euen wilfully. And as touching baptim, we se how the world goeth with it.
And Othersome defile it even wilfully. And as touching Baptism, we see how the world Goes with it.
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For wheras we ought to think dayly, & not only once aday, but euery houre of the day, both vpō Babtim,
For whereas we ought to think daily, & not only once aday, but every hour of the day, both upon Babtim,
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& also vpon the Lords supper, to confirme our selues the better in Gods grace:
& also upon the lords supper, to confirm our selves the better in God's grace:
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so little dooth any man sett his mynd that way, that if baptim bee minnistred in the Church, men make none account of it.
so little doth any man Set his mind that Way, that if Baptism be minnistred in the Church, men make none account of it.
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Scarsly can one bee found among a hundred, that can fitly tell and vtter what that signe of our adoption betokeneth.
Scarcely can one be found among a hundred, that can fitly tell and utter what that Signen of our adoption Betokeneth.
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And yit yee see what disdeyne is matched with that ignorance.
And yet ye see what disdain is matched with that ignorance.
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Must not God after his long suffering of vs, and his pacient wayting for vs, be reuenged of such dishonour,
Must not God After his long suffering of us, and his patient waiting for us, be revenged of such dishonour,
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when his grace is so lyghtly esteeemed among vs? So much the more therfore dooth it stand vs in hand, too marke well what S. Paule telleth vs heere,
when his grace is so lightly esteemed among us? So much the more Therefore doth it stand us in hand, too mark well what S. Paul Telleth us Here,
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when he sayeth, that the Gentyles being depryued of the Sacramentes which God giueth too his children for a warrant of his goodnesse and loue, are in miserable taking, too the end wee may lerne too make much of the priuiledge which he hath giuen vs, not too boast folishly of it,
when he Saith, that the Gentiles being deprived of the Sacraments which God gives too his children for a warrant of his Goodness and love, Are in miserable taking, too the end we may Learn too make much of the privilege which he hath given us, not too boast foolishly of it,
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as hipocrytes doo, who abuse Gods name continewally:
as Hypocrites do, who abuse God's name continually:
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but too make vs too fare the better by a thing of so greate pryce and valew,
but too make us too fare the better by a thing of so great price and value,
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and too make vs knowe that wee bee no whit better than they which are as poore hungrestarued soules, ageinst whom God shetteth the gate still,
and too make us know that we be no whit better than they which Are as poor hungrestarued Souls, against whom God shetteth the gate still,
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and too whom he voutsafeth not tooo impart those pledges of his, wherein he sheweth and witnesseth that he will bee our father.
and too whom he vouchsafeth not tooo impart those pledges of his, wherein he shows and Witnesseth that he will be our father.
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Yee see the Turkes haue circumcision as well as the Iewes, and yit is it nothing woorth,
Ye see the Turkes have circumcision as well as the Iewes, and yet is it nothing worth,
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bycause there is no more any promis of God goyng with it: and yit notwithstanding wee come of Adams race as well as they.
Because there is no more any promise of God going with it: and yet notwithstanding we come of Adams raze as well as they.
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Wherefore haue wee Baptim, but bycause God intended too shewe himselfe the more pitifull towardes vs,
Wherefore have we Baptism, but Because God intended too show himself the more pitiful towards us,
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and too vtter the riches of his goodnesse? Agein, the Papistes will needes bee called Christians,
and too utter the riches of his Goodness? Again, the Papists will needs be called Christians,
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and haue Baptim as well as wee.
and have Baptism as well as we.
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And yit in the meane whyle they bee bereft of the holy Supper, yea and they haue the abhominable Masse, wherein they renounce the death and passion of our Lord Iesus Christ.
And yet in the mean while they be bereft of the holy Supper, yea and they have the abominable Mass, wherein they renounce the death and passion of our Lord Iesus christ.
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And what cause is there why wee should bee so preferred before them, sauing that God would haue vs too bee as myrrours of his infinite mercy? So much the more therefore behoueth it vs too walke in awe and warenesse,
And what cause is there why we should be so preferred before them, Saving that God would have us too be as mirrors of his infinite mercy? So much the more Therefore behooves it us to walk in awe and warenesse,
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and too set store by the things which God sheweth vs too bee of such woorthinesse and excellencie, that wee may fare the better by them.
and too Set store by the things which God shows us too be of such worthiness and excellency, that we may fare the better by them.
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Wherefore marke it for a speciall poynt, when S. Paule speaketh heere of Circumcision and vncircumcision.
Wherefore mark it for a special point, when S. Paul speaks Here of Circumcision and uncircumcision.
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For although he say in other places, that Circumcision is nothing, (howbeeit that was but bycause it was abolished, For although he say in other places, that Circumcision is nothing, (howbeit that was but Because it was abolished,
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and the vse therof ceassed, as of all other figures of the Law:) yit notwithstanding, at such tyme as God ordeyned it,
and the use thereof ceased, as of all other figures of the Law:) yet notwithstanding, At such time as God ordained it,
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and so long as the Iewes vsed it holily, it was a sure warrant to them of Gods adoption,
and so long as the Iewes used it holily, it was a sure warrant to them of God's adoption,
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as if he had clenzed them from all the filthinesse that is in Adams race, and appropryed them vntoo himselfe.
as if he had clenzed them from all the filthiness that is in Adams raze, and appropryed them unto himself.
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After he hath sayd so, he addeth, that they vvere vvithout Christ, and vvithout promises. Here he sheweth that the Sacraments take and borrowe their force of Gods woord.
After he hath said so, he adds, that they were without christ, and without promises. Here he shows that the Sacraments take and borrow their force of God's word.
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For if there were nomore but the bare signes, it were no matter of great importance.
For if there were No more but the bore Signs, it were no matter of great importance.
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If Circumcizion had bin giuen too the Iewes without any doctrine or instructiō:
If Circumcision had been given too the Iewes without any Doctrine or instruction:
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too what purpose had it serued? Surely they had bin neuer the better for it.
too what purpose had it served? Surely they had been never the better for it.
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But when as God sayeth, I am the God which sanctifyeth you, you shalbee my children, I will receyue you,
But when as God Saith, I am the God which Sanctifieth you, you shalbe my children, I will receive you,
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and therwith all take you for myne heritage:
and therewith all take you for mine heritage:
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and on the other syde also I giue my self too you, and wilbee your lyfe:
and on the other side also I give my self too you, and wilbee your life:
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forasmuch as Circumcizion had such promises, it was as an inestimable treasure too the Iewes,
forasmuch as Circumcision had such promises, it was as an inestimable treasure too the Iewes,
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bicause the foundation (that is to wit, our Lord Iesus Christ) was layd sure, wheron the promises were setled,
Because the Foundation (that is to wit, our Lord Iesus christ) was laid sure, whereon the promises were settled,
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and as yee would say, confirmed. That then is the cause why S. Paule ioyneth heere the common weale of Israell,
and as ye would say, confirmed. That then is the cause why S. Paul Joineth Here the Common weal of Israel,
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and the instruments of Gods promises, and our Lord Iesus Christ al toogither.
and the Instruments of God's promises, and our Lord Iesus christ all together.
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Howbeeit in speaking of the common weale of Israell, he sheweth, that God had chozen one certeyne linage which he would haue too bee holie:
Howbeit in speaking of the Common weal of Israel, he shows, that God had chozen one certain lineage which he would have too be holy:
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and so was it too bee concluded, that all the rest were vnholie.
and so was it too be concluded, that all the rest were unholy.
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In speaking of the instruments of the promises, he sheweth (as I haue touched alredie) that wee must not looke vppon Circumcision in it selfe,
In speaking of the Instruments of the promises, he shows (as I have touched already) that we must not look upon Circumcision in it self,
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but wee must direct it too the ryght end of it. It becommeth vs too knowe wherefore God would haue it vsed among the Iewes:
but we must Direct it too the right end of it. It becomes us too know Wherefore God would have it used among the Iewes:
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for otherwyse it is but an Apes toy, as the number of fond deuotions which the Gentyles had, whereby they hoped too haue had holynesse:
for otherwise it is but an Apes toy, as the number of found devotions which the Gentiles had, whereby they hoped to have had holiness:
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but all of it was but abuse and trumperie, bycause they had no promis of God.
but all of it was but abuse and trumpery, Because they had no promise of God.
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Lykewyse they say now adayes in the papacie, that they haue many Sacramentes, and therewithall as many murlimewes and gewgawes as can bee:
Likewise they say now adays in the papacy, that they have many Sacraments, and therewithal as many murlimewes and gewgaws as can be:
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but all that God disalloweth, is but pelting trash. And why? for there is no woorde that sanctifyeth them.
but all that God disalloweth, is but pelting trash. And why? for there is no word that Sanctifieth them.
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So then let vs marke well, that too profit our selues by the Sacramentes, wee must alwayes be taught them by Gods doctrine.
So then let us mark well, that too profit our selves by the Sacraments, we must always be taught them by God's Doctrine.
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And thereby wee may iudge, that manie are cut of from the Church of God, who notwithstanding are now adayes thought to bee hyghest in it.
And thereby we may judge, that many Are Cut of from the Church of God, who notwithstanding Are now adays Thought to be highest in it.
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For in the meane whyle where is the instructiō, which they should haue too be partakers of the benefytes that God offereth them? They will alledge their Baptim,
For in the mean while where is the instruction, which they should have too be partakers of the benefits that God Offereth them? They will allege their Baptism,
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and they will say, they receyue the Lordes Supper. If a man ask them too what end:
and they will say, they receive the lords Supper. If a man ask them too what end:
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they vnderstand nothing at all, and that is as an vtter abolishing of the power of the Sacramentes.
they understand nothing At all, and that is as an utter abolishing of the power of the Sacraments.
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So much the more therfore dooth it stand vs on hand too come backe too this poynt,
So much the more Therefore doth it stand us on hand too come back too this point,
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namely too lerne of the Gospell, too what end Baptim was ordeyned, what frute it yeeldeth vs,
namely too Learn of the Gospel, too what end Baptism was ordained, what fruit it yields us,
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and which is the ryght and lawfull vse of it:
and which is the right and lawful use of it:
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and also too consider whertoo the holie Supper auayleth vs. For if wee haue not Gods woord:
and also too Consider whertoo the holy Supper availeth us For if we have not God's word:
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our Lord himselfe telleth vs, that the Sacramentes which we recey•e, are as it were imbaced,
our Lord himself Telleth us, that the Sacraments which we recey•e, Are as it were imbased,
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and there is nothing but falsehod in them.
and there is nothing but falsehood in them.
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And lyke as if a man should set a (Princes) seale to a letter that had nothing therin,
And like as if a man should Set a (Princes) seal to a Letter that had nothing therein,
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or which had but imaginations and dreames contryued in it, it were an offence woorthy of death:
or which had but Imaginations and dreams contryued in it, it were an offence worthy of death:
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so also forsomuch as the Sacramentes are as Seales too warrant Gods promyses vntoo vs, and too make them of authoritie among vs:
so also forsomuch as the Sacraments Are as Seals too warrant God's promises unto us, and too make them of Authority among us:
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if wee separate them from his woorde, it is certeyne, that wee bee falsifyers before God and his Angells.
if we separate them from his word, it is certain, that we be falsifiers before God and his Angels.
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That therefore is one thing more which wee haue too marke vppon this streyne.
That Therefore is one thing more which we have too mark upon this streyne.
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And wee must marke also, that Iesus Christ is set downe with the common weale of Israell,
And we must mark also, that Iesus christ is Set down with the Common weal of Israel,
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and with the Sacramentes and promises, too shewe that it is he on whom all of vs depend.
and with the Sacraments and promises, too show that it is he on whom all of us depend.
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For it is certeyne that God neuer commeth at men without the mediator. For sith he hateth vnrightuousnesse, & all men are cursed in Adam:
For it is certain that God never comes At men without the Mediator. For sith he hates unrighteousness, & all men Are cursed in Adam:
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it was requisite that our Lord Iesus Christ should step in, that wee myght haue some enterance and accesse vntoo God.
it was requisite that our Lord Iesus christ should step in, that we might have Some Entrance and access unto God.
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And that is the cause why S. Paule sayeth also, that he is the yea and the Amen of all Gods promises. And that is the cause why S. Paul Saith also, that he is the yea and the Amen of all God's promises.
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Wee see how this cursed •eede is dispersed abrode at this day through all the whole world.
we see how this cursed •eede is dispersed abroad At this day through all the Whole world.
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For there shall neuer be any certeintie of Gods promises without Iesus Christ. And for the same cause also all things were dedicated in the Lawe with blud,
For there shall never be any certainty of God's promises without Iesus christ. And for the same cause also all things were dedicated in the Law with blood,
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yea and euen the booke of the Lawe it selfe.
yea and even the book of the Law it self.
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When the couenant was red openly, and published solemly too the people, the booke was besprinckled with the blud of the sacrifize, too shewe that all the doctrine conteyned in the Lawe,
When the Covenant was read openly, and published solemny too the people, the book was besprinkled with the blood of the sacrifice, too show that all the Doctrine contained in the Law,
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and all the promyses wherby God adopteth those too bee his children, whom he hath admitted intoo his Church, must bee confirmed by the blud of our Lord Iesus Christ.
and all the promises whereby God adopteth those too be his children, whom he hath admitted into his Church, must be confirmed by the blood of our Lord Iesus christ.
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So then, will wee haue the promyses too bee sure and infallible? Will wee bee assured of them, that wee may freely call vppon God,
So then, will we have the promises too be sure and infallible? Will we be assured of them, that we may freely call upon God,
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and fyght ageinst all temptations? Wee must resort alwayes too Iesus Christ.
and fight against all temptations? we must resort always too Iesus christ.
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It is much when God telleth vs with his owne holy mouth, that he will reserue vs for his owne:
It is much when God Telleth us with his own holy Mouth, that he will reserve us for his own:
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but yit must we needes tremble continually at his maiestie, till wee haue cast our eye vppon our Lord Iesus Christ,
but yet must we needs tremble continually At his majesty, till we have cast our eye upon our Lord Iesus christ,
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and knowe that God lyketh well of vs for his sake, so as our sinnes bee buryed,
and know that God liketh well of us for his sake, so as our Sins be buried,
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and shall neuer come too account.
and shall never come too account.
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Thus yee see how the promises, the Sacramentes, and all that euer wee haue, must bee ratifyed by Iesus Christ.
Thus ye see how the promises, the Sacraments, and all that ever we have, must be ratified by Iesus christ.
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Too bee short, (if I may make an humane comparison, and speake gr•ssely) he is the trew sauce too make all things sauerie that belong too our saluation.
Too be short, (if I may make an humane comparison, and speak gr•ssely) he is the true sauce too make all things savoury that belong too our salvation.
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For without him, wee should continue euermore as men in a swound, and (as I haue sayd alredye) wee could conceyue no hope at all,
For without him, we should continue evermore as men in a swoon, and (as I have said already) we could conceive no hope At all,
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nor haue our myndes so settled, as wee myght resort vntoo God for refuge.
nor have our minds so settled, as we might resort unto God for refuge.
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Not without cause therefore d•oth Saint Paule say, that such as haue no Circumcision, nor other Sacramentes whereby too bee consecrated vntoo God,
Not without cause Therefore d•oth Saint Paul say, that such as have no Circumcision, nor other Sacraments whereby too be consecrated unto God,
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nor any pr•myses of saluation, are without Christ.
nor any pr•myses of salvation, Are without christ.
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And now he addeth a thing which may seeme hard & straunge at the first sight,
And now he adds a thing which may seem hard & strange At the First sighed,
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when he saith, that the Ephesians were vvithout God.
when he Says, that the Ephesians were without God.
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For it is certaine that although they were wretched Idolaters, yit they had a certeyne opinion that the world was not made of it selfe:
For it is certain that although they were wretched Idolaters, yet they had a certain opinion that the world was not made of it self:
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for wee k••we that all men haue continually hild so•e seede of Religi•n, and euen they which ouersho•e them selues so farre,
for we k••we that all men have continually held so•e seed of Religi•n, and even they which ouersho•e them selves so Far,
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as too wype out all knowledge of God, are first most vgly monsters, and secondly although they striue too thrust all knowledge of God vnder foote,
as too wipe out all knowledge of God, Are First most ugly monsters, and secondly although they strive too thrust all knowledge of God under foot,
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yit must they needes haue harthitings, that sting them in spyte of their teeth, and they bee driuen too feele that they cannot scape the hand of God.
yet must they needs have harthitings, that sting them in spite of their teeth, and they be driven too feel that they cannot escape the hand of God.
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Howsoeuer the cace stand, wee bee na•u•ally inclyned too knowe that there is a God.
Howsoever the case stand, we be na•u•ally inclined too know that there is a God.
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And the heathen men haue alwayes had their deuotions and deuine seruices (as •hey termed them) to shew that they worshipped some Godhead.
And the heathen men have always had their devotions and divine services (as •hey termed them) to show that they worshipped Some Godhead.
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How then doth S. Paul say here, that they were without God? Wee haue to note, that it is not ynough for men to confesse that there is some certeyne Godhead,
How then does S. Paul say Here, that they were without God? we have to note, that it is not enough for men to confess that there is Some certain Godhead,
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and to indeuer to discharge themselues of their duetie by seruing of a God:
and to endeavour to discharge themselves of their duty by serving of a God:
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but they must also haue a certeyne settled beleefe, that they wander not too and fro after the manner that is spoken of in the first Chapter too the Romanes, where it is sayd, that such as deuyze straūge shapes of God, doo vanish away in their owne foolishe imaginations.
but they must also have a certain settled belief, that they wander not too and from After the manner that is spoken of in the First Chapter too the Romans, where it is said, that such as deuyze strange shapes of God, do vanish away in their own foolish Imaginations.
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Now it is certeyn, that all such as are not taught by Gods worde, by the lawe, by the Prophets,
Now it is certain, that all such as Are not taught by God's word, by the law, by the prophets,
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& by the Gospell, are out of the right way, and after a sort, at their wittes end,
& by the Gospel, Are out of the right Way, and After a sort, At their wits end,
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so as they bee tossed too and fro like wauering reeds that yeeld too euery wynd,
so as they be tossed too and from like wavering reeds that yield too every wind,
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and theruppon make sundrye shapes of God.
and thereupon make sundry shapes of God.
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For euery man buildeth and forgeth crooked conceytes in his owne brayne, and wee knowe that mans wit is as a shop of Idolatrie & s•perstition, in somuch that if a man beleeue his owne conceyt, it is certeyne, that he shall forsake God,
For every man builds and forgeth crooked conceits in his own brain, and we know that men wit is as a shop of Idolatry & s•perstition, in So much that if a man believe his own conceit, it is certain, that he shall forsake God,
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and forge some Idoll in his owne brayne. Lo• what wee bee.
and forge Some Idol in his own brain. Lo• what we be.
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And it may right wel be sayd, that we be without God, when wee wander away after that fashion in our owne imaginations, and in our false opinions.
And it may right well be said, that we be without God, when we wander away After that fashion in our own Imaginations, and in our false opinions.
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And that is the cause why S. Paule sayeth, that such as haue had a mynd too worship some vnknowen Gods, haue woorshipped nothing but Idoles and fantasticall imaginations,
And that is the cause why S. Paul Saith, that such as have had a mind too worship Some unknown God's, have worshipped nothing but Idols and fantastical Imaginations,
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and that God belongeth not at all vnto them, and so consequently, that they were vtterly forsaken of him,
and that God belongeth not At all unto them, and so consequently, that they were utterly forsaken of him,
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lyke as they were become renegates, & had renounced him before.
like as they were become renegades, & had renounced him before.
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Somuch the more then behoueth it vs too trauell and take peyne too knowe which is the God whom wee ought too worship.
So much the more then behooves it us to travel and take pain too know which is the God whom we ought too worship.
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I haue told you alreadye, that it is not ynough for a man too alledge that he hath a good intent,
I have told you already, that it is not enough for a man too allege that he hath a good intent,
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and that he ment too worship God: that will go for no payment:
and that he meant too worship God: that will go for no payment:
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for God lyketh not of the libertie that men take too make themselues beleeue this or that.
for God liketh not of the liberty that men take too make themselves believe this or that.
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Sith it is so, wee must present our selues before God with all warenesse, that be may shewe vs the way too come vntoo him.
Sith it is so, we must present our selves before God with all warenesse, that be may show us the Way too come unto him.
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For else wee shall but go astray, and he that runneth swiftest, shalbe furthest of frō him,
For Else we shall but go astray, and he that Runneth swiftest, shall furthest of from him,
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yea & in the end breake his necke.
yea & in the end break his neck.
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Lo in what cace wee bee till God haue reached vs his hand, and set vs in the ryght way, that wee may not bee as poore wandering beasts all the tyme of our lyfe.
Lo in what case we be till God have reached us his hand, and Set us in the right Way, that we may not be as poor wandering beasts all the time of our life.
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Agein, for asmuch as he hath giuen vs a record of his maiestie in the holy scripture:
Again, for as as he hath given us a record of his majesty in the holy scripture:
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it becommeth vs too hold our selues short therunto, and not too couet too knowe any thing which is not shewed vs there.
it becomes us too hold our selves short thereunto, and not too covet too know any thing which is not showed us there.
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What must then bee our lodestarre too knowe God by? Too suffer our selues too bee taught by his woord,
What must then be our lodestar too know God by? Too suffer our selves too be taught by his word,
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and too bee so discret, as to receyue whatsoeuer is conteyned there, without geynsaying, and not too presume to adde any thing at all thertoo.
and too be so discreet, as to receive whatsoever is contained there, without geynsaying, and not too presume to add any thing At all thertoo.
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And wee ought so much the more to haue that care, sith we knowe how S. Iohn auoweth, that he which hath not the sonne, hath not the father.
And we ought so much the more to have that care, sith we know how S. John avoweth, that he which hath not the son, hath not the father.
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Then lyke as I haue told you, that bycause God reueleth himselfe in this woorde, it behoueth vs too seeke him there:
Then like as I have told you, that Because God reueleth himself in this word, it behooves us too seek him there:
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so also forasmuch as our Lord Iesus Christ is his liuely image, let vs not enter intoo ouer hygh speculations, to knowe what God is:
so also forasmuch as our Lord Iesus christ is his lively image, let us not enter into over high speculations, to know what God is:
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but let vs repayre too Iesus Christ, acknowledging that it is his office too bring vs too God his father,
but let us repair too Iesus christ, acknowledging that it is his office too bring us too God his father,
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and that it is he by whome wee must bee guyded, and so shall wee bee sure that wee shall not bee without God in this world.
and that it is he by whom we must be guided, and so shall we be sure that we shall not be without God in this world.
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Now if they that take so much peyne, and trott vp and downe too serue God, bee condenmed heere too bee without God,
Now if they that take so much pain, and trot up and down too serve God, be condenmed Here too be without God,
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bycause they haue not hild the trew rule, but haue bin beguyled in their superstitions:
Because they have not held the true Rule, but have been beguiled in their superstitions:
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what shall become of the dogges and swyne that haue no awe at all of God, specially sith they bereue themselues of all knowledge,
what shall become of the Dogs and Swine that have no awe At all of God, specially sith they bereave themselves of all knowledge,
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and degenerate intoo beastes, after they haue had some vnderstanding of the truth, by hauing their eares beaten with the holy Scripture:
and degenerate into beasts, After they have had Some understanding of the truth, by having their ears beaten with the holy Scripture:
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Of which sort wee see a great number nowe adayes, who too take the aduauntage of the tyme,
Of which sort we see a great number now adays, who too take the advantage of the time,
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and too make good cheere at their pleasure, could fynd in their hartes too quench,
and too make good cheer At their pleasure, could find in their hearts too quench,
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or too darken the lyght that God had caused too shyne vppon them, yea euen too the vtter defying of Gods maie•tie,
or too darken thee Light that God had caused too shine upon them, yea even too the utter defying of God's maie•tie,
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as though there were no more instruction at all.
as though there were no more instruction At all.
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but haue bin as blynde wretches wandering heere and there too seeke God, and yit he hath not s•ewed himselfe vntoo them, haue none excuce at all,
but have been as blind wretches wandering Here and there too seek God, and yet he hath not s•ewed himself unto them, have none excuce At all,
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but are condemned at Gods hand, bycause they had not a trew roote:
but Are condemned At God's hand, Because they had not a true root:
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what shall beco•e of the vnhappie wretches that despyze God in that wyse, and 〈 ◊ 〉 ageinst him, saying, wee knowe no more what the trew doctrine and Religion meane.
what shall beco•e of the unhappy wretches that despyze God in that wise, and 〈 ◊ 〉 against him, saying, we know no more what the true Doctrine and Religion mean.
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So much the more then ought wee too humble our selues, and too knowe that sith God hath reueled himselfe vnto vs,
So much the more then ought we too humble our selves, and too know that sith God hath revealed himself unto us,
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now that he is ioyned too vs with an insepa•able bond, and hath shewed himselfe a father too vs,
now that he is joined too us with an insepa•able bound, and hath showed himself a father too us,
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and hath voutsafed too make vs members of the bodie of our Lord Iesus Christ,
and hath vouchsafed too make us members of the body of our Lord Iesus christ,
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and made vs one with him, with condition that whatsoeuer he hath, belongeth now vnto vs:
and made us one with him, with condition that whatsoever he hath, belongeth now unto us:
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we ought too lerne too magnifie that grace, and too acknowledge what we haue bin, and what wee should bee still, if God had not shewed himself mercifull towardes vs. Heruppon a man myght demaund what S. Paule ment by the woord VVorld: for it should seeme that out of the world they were not without God.
we ought too Learn too magnify that grace, and too acknowledge what we have been, and what we should be still, if God had not showed himself merciful towards us Hereupon a man might demand what S. Paul meant by the word World: for it should seem that out of the world they were not without God.
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Howbeeit, that was too aggrauate the matter so much the more, by saying that the Ephesians had inioyed the lyght of the Sunne, all the Elementes had serued them,
Howbeit, that was too aggravate the matter so much the more, by saying that the Ephesians had enjoyed the Light of the Sun, all the Elements had served them,
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& they had receyued so manie commodities of Gods gift in all his creatures, and yit had not knowen him.
& they had received so many commodities of God's gift in all his creatures, and yet had not known him.
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For what else is the world but an open stage wheron God will haue his maiestie seene? Let vs lift vp our eyes:
For what Else is the world but an open stage whereon God will have his majesty seen? Let us lift up our eyes:
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doo not the Sunne, the Moone, and the Starres, leade vs too him that gaue them the vertewes which wee perceyue in them? For behold, the sonne is farre of from vs,
do not the Sun, the Moon, and the Stars, lead us too him that gave them the Virtues which we perceive in them? For behold, the son is Far of from us,
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and yit he giueth vs lyght.
and yet he gives us Light.
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Agein, he causeth the earth too bring foorth frutes, also wee see the dubble course that he keepeth:
Again, he Causes the earth too bring forth fruits, also we see the double course that he Keepeth:
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and although he wander now on the one side, and now on the other, yit notwithstanding he keepeth his compas continually,
and although he wander now on the one side, and now on the other, yet notwithstanding he Keepeth his compass continually,
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and neuer fogetteth how farre he ought to go on the one side or on the other,
and never fogetteth how Far he ought to go on the one side or on the other,
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as huge a masse as he is.
as huge a mass as he is.
c-acp j dt n1 c-acp pns31 vbz.
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If a Ball or a Boule were too bee hild vp, it woold neede some help:
If a Ball or a Boul were to be held up, it would need Some help:
cs dt n1 cc dt n1 vbdr pc-acp vbi vvn a-acp, pn31 vmd vvi d n1:
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but behold, the Sunne hath nothing to hold it vp, but the secret power of God:
but behold, the Sun hath nothing to hold it up, but the secret power of God:
cc-acp vvb, dt n1 vhz pix pc-acp vvi pn31 a-acp, cc-acp dt j-jn n1 pp-f np1:
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and yit notwithstanding he is so huge and infinite a masse, as exceedeth all the whole earth.
and yet notwithstanding he is so huge and infinite a mass, as exceeds all the Whole earth.
cc av c-acp pns31 vbz av j cc j dt n1, c-acp vvz d dt j-jn n1.
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Mount he vp, or go he lowe, turne he, or returne he, on the one side or on the other:
Mount he up, or go he low, turn he, or return he, on the one side or on the other:
n1 pns31 a-acp, cc vvb pns31 av-j, vvb pns31, cc vvb pns31, p-acp dt crd n1 cc p-acp dt n-jn:
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yit keepeth he his course stil euery day through the whole world, & euery yere also on the contrary part,
yet Keepeth he his course still every day through the Whole world, & every year also on the contrary part,
av vvz pns31 po31 n1 av d n1 p-acp dt j-jn n1, cc d n1 av p-acp dt j-jn n1,
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and yit for all this he misseth not in any of all those thinges.
and yet for all this he misses not in any of all those things.
cc av p-acp d d pns31 vvz xx p-acp d pp-f d d n2.
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Too bee short, when wee behold the skyes, wee ought too bee rauished with desyre to go vnto God.
Too be short, when we behold the skies, we ought too be ravished with desire to go unto God.
av vbb j, c-crq pns12 vvb dt n2, pns12 vmd av vbi vvn p-acp vvi pc-acp vvi p-acp np1.
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Agein, when we behold the thinges that are neerer vs, namely the varietie of the good things that God bestoweth vppon vs: (wee haue cause too doo the lyke.) Finally without going any further, let vs but enter intoo our selues.
Again, when we behold the things that Are nearer us, namely the variety of the good things that God bestoweth upon us: (we have cause too do the like.) Finally without going any further, let us but enter into our selves.
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If a man looke but vppon one of his fyngers, what workmanship and what goodnesse of God is there? Wee then are in the worlde where God vttereth such abundance of myracles, wherby it is his meaning, too bee knowen and worshipped:
If a man look but upon one of his fingers, what workmanship and what Goodness of God is there? we then Are in the world where God uttereth such abundance of Miracles, whereby it is his meaning, too be known and worshipped:
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and yit notwithstanding wee play the beastes, and go on lyke blockeheades without any vnderstanding, not knowing the God that made vs and fashyoned vs,
and yet notwithstanding we play the beasts, and go on like blockeheades without any understanding, not knowing the God that made us and fashyoned us,
cc av c-acp pns12 vvb dt n2, cc vvb a-acp av-j n2 p-acp d n1, xx vvg dt n1 cst vvd pno12 cc vvd pno12,
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euen him that vttereth and sheweth himselfe in all his creatures both aboue and beneath.
even him that uttereth and shows himself in all his creatures both above and beneath.
av-j pno31 cst vvz cc vvz px31 p-acp d po31 n2 d a-acp cc a-acp.
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Is not this ynough then too bereeue them of all excu•e, which play the beastes in their ignorance, lyuing heere but only too deuoure Gods benefytes,
Is not this enough then too bereeue them of all excu•e, which play the beasts in their ignorance, living Here but only too devour God's benefits,
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and in the meane whyle repayre not too him, too doo him honour, or to offer him their seruice? Then is it not without cause, that Saint Paule addeeth yit further this saying, that such as were so destitute of the knowledge of the Gospell, were without God in the world.
and in the mean while repair not to him, too do him honour, or to offer him their service? Then is it not without cause, that Saint Paul addeeth yet further this saying, that such as were so destitute of the knowledge of the Gospel, were without God in the world.
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Now thereuppon on the other side, he setteth downe the grace of God, which they had receyued, too the ende, they should knowe that it was not of their owne purchace,
Now thereupon on the other side, he sets down the grace of God, which they had received, too the end, they should know that it was not of their own purchase,
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nor obteyned by their owne pollicy and abilitie, but that they ought too consider well how greatly they bee bound vntoo God,
nor obtained by their own policy and ability, but that they ought too Consider well how greatly they be bound unto God,
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for rayzing them vp too heauen from the deepe dungeons of hell.
for razing them up too heaven from the deep dungeons of hell.
p-acp vvg pno32 a-acp av n1 p-acp dt j-jn n2 pp-f n1.
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If God had but lent vs his hand to lift vs vp when wee were falne but too the ground,
If God had but lent us his hand to lift us up when we were fallen but too the ground,
cs np1 vhd cc-acp vvd pno12 po31 n1 pc-acp vvi pno12 p-acp c-crq pns12 vbdr vvn p-acp av dt n1,
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and so let vs alone in our owne state, wee should be beholden to him for it.
and so let us alone in our own state, we should be beholden to him for it.
cc av vvb pno12 av-j p-acp po12 d n1, pns12 vmd vbi vvi p-acp pno31 c-acp pn31.
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For when we bee falne, and some body helpes too lift vs vp agein, wee will cun him thanke,
For when we be fallen, and Some body helps too lift us up again, we will cun him thank,
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& so ought we too doo.
& so ought we too do.
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Behold now, God hath not only lift vs vp from the ground, but also drawen vs out of the gulf of hell.
Behold now, God hath not only lift us up from the ground, but also drawn us out of the gulf of hell.
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And his so dooing, is not too make vs crepe here beneath vpon the earth, or to make vs too inioye the benefits that he offereth vs here presently:
And his so doing, is not too make us creep Here beneath upon the earth, or to make us too enjoy the benefits that he Offereth us Here presently:
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as wee may indeuer too give our selues wholly vntoo God, sith it hath pleazed him also too giue himselfe vntoo vs.
as we may endeavour too give our selves wholly unto God, sith it hath pleazed him also too give himself unto us
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but too aduaunce vs too the kingdome of heauen, as wee haue seene heretofore, how wee bee put in possession of it alredy by fayth,
but too advance us too the Kingdom of heaven, as we have seen heretofore, how we be put in possession of it already by faith,
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and are set in the person of Iesus Christ in the glory that he hath purchaced for vs,
and Are Set in the person of Iesus christ in the glory that he hath purchased for us,
cc vbr vvn p-acp dt n1 pp-f np1 np1 p-acp dt n1 cst pns31 vhz vvn p-acp pno12,
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for he is entred into it in our behalf.
for he is entered into it in our behalf.
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The seeing it is so, haue we not cause too magnifie Gods grace so much the more? So haue yee Saint Paules meaning, in that he sayth, that novv by Iesus Christ you be come nere vntoo God,
The seeing it is so, have we not cause too magnify God's grace so much the more? So have ye Saint Paul's meaning, in that he say, that now by Iesus christ you be come never unto God,
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euen you (sayeth he) vvhich vvere farre of before. even you (Saith he) which were Far of before.
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Therefore at a word (forasmuch as the whole, cannot be layd foorth at this tyme) let vs vnderstand, that whereas men seeme to haue some worthinesse in thēselues, they cannot but stray away to their own destruction,
Therefore At a word (forasmuch as the Whole, cannot be laid forth At this time) let us understand, that whereas men seem to have Some worthiness in themselves, they cannot but stray away to their own destruction,
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so long as they bee separated from God, bycause that by nature they •ee straungers vntoo bim,
so long as they be separated from God, Because that by nature they •ee Strangers unto bim,
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yea and quite cut of from him. Moreouer let euery of vs knowe for his owne part, how wee had forgotten God,
yea and quite Cut of from him. Moreover let every of us know for his own part, how we had forgotten God,
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and were quite turned away from him, till he called vs agein vntoo him.
and were quite turned away from him, till he called us again unto him.
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When wee knowe this, let vs learne too magnifie his grace for voutsafing too reconcyle vs too himselfe,
When we know this, let us Learn too magnify his grace for vouchsafing too reconcile us too himself,
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and too put away all the enmitie that was betwixt him and vs, and too make vs his children of his deadly enemyes, assuring our selues, that all this is done by meanes of our Lord Iesus Christ, too the intent wee should out of that fountayne drawe all that belongeth too our saluation.
and too put away all the enmity that was betwixt him and us, and too make us his children of his deadly enemies, assuring our selves, that all this is done by means of our Lord Iesus christ, too the intent we should out of that fountain draw all that belongeth too our salvation.
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And furthermore let vs consider also, what furtherance wee haue by the helpes that God hath giuen vs too come too Iesus Christ by,
And furthermore let us Consider also, what furtherance we have by the helps that God hath given us too come too Iesus christ by,
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and too confirme vs in him, too the end wee may haue a resolute and sure doctrine.
and too confirm us in him, too the end we may have a resolute and sure Doctrine.
cc av vvb pno12 p-acp pno31, av dt n1 pns12 vmb vhi dt j cc j n1.
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As for example, when the Gospell is dayly preached vntoo vs, Iesus Christ is offered there vntoo vs,
As for Exampl, when the Gospel is daily preached unto us, Iesus christ is offered there unto us,
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and he on his side calleth vs vntoo him.
and he on his side calls us unto him.
cc pns31 p-acp po31 n1 vvz pno12 p-acp pno31.
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Too he short, he hath his arm•s stretched out to i•brac• vs. Let vs vnderstand that:
Too he short, he hath his arm•s stretched out to i•brac• us Let us understand that:
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and afterward let vs adde the Sacraments theruntoo, and seeing that Iesus Christ hath not onely commaunded the open preaching of the Goswell, 〈 ◊ 〉 he sheweth himself too bee our Shepherd,
and afterwards let us add the Sacraments theruntoo, and seeing that Iesus christ hath not only commanded the open preaching of the Goswell, 〈 ◊ 〉 he shows himself too be our Shepherd,
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and that he will haue vs too bee his flocke, but also confirmeth the same by Bapti••, & by his last Supper:
and that he will have us too be his flock, but also confirmeth the same by Bapti••, & by his last Supper:
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let vs take good heede that we make not those signes vnauaylable through our owne malice and vnthankfulnesse:
let us take good heed that we make not those Signs unavailable through our own malice and unthankfulness:
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but let vs (rather) consider to what end God hath ordeyned them, and let vs so vse them,
but let us (rather) Consider to what end God hath ordained them, and let us so use them,
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And now let vs f•l downe before the maiestie of our good God, with acknowledgment of our faults, praying him, not only too make euery of vs too knowe the vyces wherwith wee bee atteynted,
And now let us f•l down before the majesty of our good God, with acknowledgment of our Faults, praying him, not only too make every of us too know the vices wherewith we be attainted,
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but also those which he hathe voutsafed too cle•ze vs of, and specially that wee may come too our originall,
but also those which he hath vouchsafed too cle•ze us of, and specially that we may come too our original,
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and consider that euen from our moothers wombes wee bring nothing but 〈 ◊ 〉,
and Consider that even from our mothers wombs we bring nothing but 〈 ◊ 〉,
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and that wee ceasse not too increace the 〈 ◊ 〉 and more, that when wee knowe it, wee may blisse his holie name for the knowledge which he hath giuen vs,
and that we cease not too increase the 〈 ◊ 〉 and more, that when we know it, we may bliss his holy name for the knowledge which he hath given us,
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and bee so prou•ked too repayre vntoo him, as wee may hold the ryght way, without swaruing from our Lorde Iesus Christ,
and be so prou•ked too repair unto him, as we may hold the right Way, without swerving from our Lord Iesus christ,
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bycause that without him wee must needs bee •ani•ted the kingdome of 〈 ◊ 〉, and shut qu•te and cleane out of it.
Because that without him we must needs be •ani•ted the Kingdom of 〈 ◊ 〉, and shut qu•te and clean out of it.
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So then, let vs hold that way, and call vppon this good God of ours in•e••antly, that he voutsafe to make vs feele by experience, that his calling of vs vnto him, is not in vayne:
So then, let us hold that Way, and call upon this good God of ours in•e••antly, that he vouchsafe to make us feel by experience, that his calling of us unto him, is not in vain:
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that wee fynding such frute of our prayers, may bee so much the more incoraged too flee too him for our ref•ge,
that we finding such fruit of our Prayers, may be so much the more encouraged too flee too him for our ref•ge,
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and also to giue him thanks for all the benefyts which wee receyue at his hand.
and also to give him thanks for all the benefits which we receive At his hand.
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That it may please him too graunt this grace, not only too vs, but also too all people. &c.
That it may please him too grant this grace, not only too us, but also too all people. etc.
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The.xiii. Sermon, which is the fift vppon the second Chapter.
The xiii Sermon, which is the fift upon the second Chapter.
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13 Novv in Iesus Christ, you that erst vvere farre of, are mad• neere by the blood of Christ.
13 Now in Iesus christ, you that erst were Far of, Are mad• near by the blood of christ.
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14 For he is our peace, vvhich hath of both •vvayne made one, and broken dovvne the vvall that vvas betvvixt them,
14 For he is our peace, which hath of both •vvayne made one, and broken down the wall that was betwixt them,
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15 That is too vvit, the emnitie, through his flesh, aboolishing the lavve of the comm•undements vvhich vvere in ordinances:
15 That is too wit, the Enmity, through his Flesh, aboolishing the law of the comm•undements which were in ordinances:
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too the end he might set them both in himself, to make one nevv man of them.
too the end he might Set them both in himself, to make one new man of them.
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WEe haue see•e heeretoofore howe wee bee all enemies of God by na•ure, bycause we bee gone away from all rightuou••••sse, through the sinne of Adam,
we have see•e heeretoofore how we be all enemies of God by na•ure, Because we be gone away from all rightuou••••sse, through the sin of Adam,
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so as there is nothing in vs but leawdenesse and rebelliousnesse.
so as there is nothing in us but Lewdness and rebelliousness.
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And although men soothe and flatter themselues, it is certayne, that they cannot bring any thing before God, which shal not prouoke his 〈 … 〉 God then must needes disclayme vs for his 〈 … 〉 wee must bee fayne too bee guyded by our Lord Iesus Christ:
And although men sooth and flatter themselves, it is certain, that they cannot bring any thing before God, which shall not provoke his 〈 … 〉 God then must needs disclaim us for his 〈 … 〉 we must be fain too be guided by our Lord Iesus christ:
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for wee cannot come vntoo God but by that meane. 〈 … 〉 had some familiaritie with God, bycause he had adopted them:
for we cannot come unto God but by that mean. 〈 … 〉 had Some familiarity with God, Because he had adopted them:
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in respect whereof it is sayd, that Abrahams ofspring was holy: not that they had more woorthinesse than the rest of the worlde:
in respect whereof it is said, that Abrahams offspring was holy: not that they had more worthiness than the rest of the world:
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but bycause of Gods goodnesse who had voutsafed too chooze them.
but Because of God's Goodness who had vouchsafed too chooze them.
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And therefore before suche tyme as our Lorde Iesus Christ came intoo the world, the one were in comparison neerer,
And Therefore before such time as our Lord Iesus christ Come into the world, the one were in comparison nearer,
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& the other were further of from God. Not that the Iewes were better woorth than the Gentyles, as I sayd afore:
& the other were further of from God. Not that the Iewes were better worth than the Gentiles, as I said afore:
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but bycause it had pleased God too accounte the• as of his owne house.
but Because it had pleased God too account the• as of his own house.
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Yee see then that they were nygh, bycause it was sayd vntoo them, that God •ate among them,
Ye see then that they were High, Because it was said unto them, that God •ate among them,
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and that they were a priestly kingdome, whereof they had also as it were a visible signe by the recordes that were giuen them,
and that they were a priestly Kingdom, whereof they had also as it were a visible Signen by the records that were given them,
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as by the Sanctuarie and by all the appurtenances therunto belonging.
as by the Sanctuary and by all the appurtenances thereunto belonging.
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Now S. Paule framing heere his matter too the Gentyles, sayeth, that they haue chaunged their state,
Now S. Paul framing Here his matter too the Gentiles, Saith, that they have changed their state,
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bycause that wheras they were farre of from God, they were made neere him by the crosse of Iesus Christ:
Because that whereas they were Far of from God, they were made near him by the cross of Iesus christ:
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And that serueth too the magnifying of Gods grace the more.
And that serveth too the magnifying of God's grace the more.
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For as I haue declared heertoofore, if wee consider not in what plyght God fyndes vs before he reach vs his hand too draw vs too him:
For as I have declared heertoofore, if we Consider not in what plight God finds us before he reach us his hand too draw us too him:
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wee shall neuer knowe how much wee bee beholden and bound vntoo him, nor how great his mercy is towardes vs. But when it is shewed vs, that euen from our birth wee bee cursed,
we shall never know how much we be beholden and bound unto him, nor how great his mercy is towards us But when it is showed us, that even from our birth we be cursed,
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and the diuell holdeth vs vnder his tyranny, and wee bee in thraldom vntoo sin,
and the Devil holds us under his tyranny, and we be in thraldom unto since,
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and God is as it were armed ageinst vs, too bee our iudge with all extremitie:
and God is as it were armed against us, too be our judge with all extremity:
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when this geere is set before our eyes, and it is added further, that God hath drawen vs out of the dungeon of hell, too aduaunce vs to the kingdome of heauen, assuring vs that wee haue our inheritance there, which cannot fayle vs,
when this gear is Set before our eyes, and it is added further, that God hath drawn us out of the dungeon of hell, too advance us to the Kingdom of heaven, assuring us that we have our inheritance there, which cannot fail us,
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and also it is shewed vs, that wee haue the certeintie of all these things in Iesus Christ:
and also it is showed us, that we have the certainty of all these things in Iesus christ:
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then must wee needes bee rauished too woonderment, considering that Gods goodnesse surmo••teth all our vnderstanding.
then must we needs be ravished too wonderment, considering that God's Goodness surmo••teth all our understanding.
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This is the thing that S. Paule goeth forward withall heere ane•. And this matter is well woorthie too be often remembered:
This is the thing that S. Paul Goes forward withal Here ane•. And this matter is well worthy too be often remembered:
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nother is it too bee feared, that it is but needlesse talke too put vs in mynd too yeeld God his dew honour,
neither is it too be feared, that it is but needless talk too put us in mind too yield God his due honour,
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And yit for all that, S. Paule sheweth heere, that the Iewes renounce their own saluation,
And yet for all that, S. Paul shows Here, that the Iewes renounce their own salvation,
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and too haue a stedfast setlednesse, so as wee may call vppon him freely, being throughly perswaded and resolued, that he will alwayes bee a father too vs,
and too have a steadfast Settledness, so as we may call upon him freely, being thoroughly persuaded and resolved, that he will always be a father too us,
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and accept vs as his children, namely if wee bee members of his only sonne, as knitte vntoo him by beleefe of the Gospell.
and accept us as his children, namely if we be members of his only son, as knit unto him by belief of the Gospel.
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Yee see then that the thing which wee haue too marke in the first place, is, that by the meanes of our Lord Iesus Christ,
Ye see then that the thing which we have too mark in the First place, is, that by the means of our Lord Iesus christ,
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bycause he hath reconcyled vs too God his father by his death, wee bee now come neere too the kingdome of heauen, from whence wee were farre of,
Because he hath reconciled us too God his father by his death, we be now come near too the Kingdom of heaven, from whence we were Far of,
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yea and without hope too haue any accesse or enterance thither. And although S. Paule haue spoken but too one nation: yit is his matter generall.
yea and without hope too have any access or Entrance thither. And although S. Paul have spoken but too one Nation: yet is his matter general.
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And so the holie Ghoste exhorteth vs at this day by the same doctrine, too consider our owne miserie, that wee may be abashed in our selues,
And so the holy Ghost exhorteth us At this day by the same Doctrine, too Consider our own misery, that we may be abashed in our selves,
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and receyue the inestimable benefyte that is offered vs by the Gospell in the person of Christ.
and receive the inestimable benefit that is offered us by the Gospel in the person of christ.
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Hereuppon he addeth, that hee is our peace, making both one, yea euen those that were farre of,
Hereupon he adds, that he is our peace, making both one, yea even those that were Far of,
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as well as them that were neere. as well as them that were near.
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Lyke as in the forerehearced sentence S. Paule ment too humble the Gentiles, and shewed howe muche they were indetted vntoo God:
Like as in the forerehearced sentence S. Paul meant too humble the Gentiles, and showed how much they were indebted unto God:
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so heere he addeth a warning for the Iewes, to pull downe their pryde, that they myght not think themselues too bee better than other men, bicause God had chozen them.
so Here he adds a warning for the Iewes, to pull down their pride, that they might not think themselves to be better than other men, Because God had chozen them.
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For acording as men are alwayes giuen to auaunce themselus beyond measure, that people abused Gods grace,
For according as men Are always given to advance themselves beyond measure, that people abused God's grace,
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and bare thēselues in hand that the linage of Abraham was as a linage of Angels.
and bore themselves in hand that the lineage of Abraham was as a lineage of Angels.
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Too bee short, when it was told them, that the Church should bee vnited togither both of Iewes and Gentyles without exception:
Too be short, when it was told them, that the Church should be united together both of Iewes and Gentiles without exception:
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they thought that God did them great wrong and iniurie.
they Thought that God did them great wrong and injury.
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In somuch that it was oftentymes told them, that Gods choozing of them, was nother for their vertue,
In So much that it was oftentimes told them, that God's choosing of them, was neither for their virtue,
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nor for their nobilitie, nor for any thing else that he found in their persons: but bicause he had loued their fathers without any desert of theirs.
nor for their Nobilt, nor for any thing Else that he found in their Persons: but Because he had loved their Father's without any desert of theirs.
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Often tymes therfore were they warned by Moyses and the Prophets, too chalenge nothing at al too them selues,
Often times Therefore were they warned by Moses and the prophets, too challenge nothing At all too them selves,
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but too goe too Gods free goodnesse, too spye out them selues there, too the ende they myght confesse, that if they had any prerogatiue aboue others, that was not of themselues,
but too go too God's free Goodness, too spy out them selves there, too the end they might confess, that if they had any prerogative above Others, that was not of themselves,
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nor for their own sakes, but bicause it was Gods good pleasure too keepe them to himself for his owne heritage.
nor for their own sakes, but Because it was God's good pleasure too keep them to himself for his own heritage.
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Although the Iewes were neere God alredye, and had witnesse that he hild them for his children:
Although the Iewes were near God already, and had witness that he held them for his children:
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yit notwithstanding, the matter hung in suspence til the comming of our Lord Iesus Christ.
yet notwithstanding, the matter hung in suspense till the coming of our Lord Iesus christ.
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Then behoued it them too bee knit to God by the mediator, or else they should haue had no peace in their consciences.
Then behooved it them too be knit to God by the Mediator, or Else they should have had no peace in their Consciences.
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For when men examin themselues, they must needs conclude by and by that God is iustly their enemye.
For when men examine themselves, they must needs conclude by and by that God is justly their enemy.
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And for proof therof, what haue wee in our thoughts, in our lusts, in our soules,
And for proof thereof, what have we in our thoughts, in our Lustiest, in our Souls,
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and in our bodies, but vtter corruption? Therfore it ought to make vs to quake as oft as wee thinke what wee bee.
and in our bodies, but utter corruption? Therefore it ought to make us to quake as oft as we think what we be.
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But the Iewes had the Ceremonies and shadowes of the Law, which were assurances of Gods grace vntoo them.
But the Iewes had the Ceremonies and shadows of the Law, which were assurances of God's grace unto them.
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Yea, but if they had stayed there, what a thing had that bin? For the blud of brute beasts could not scoure away their spottes,
Yea, but if they had stayed there, what a thing had that been? For the blood of brutus beasts could not scour away their spots,
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nor set them in Gods fauour. Therefore it stoode them on hand too resort too Iesus Christ.
nor Set them in God's favour. Therefore it stood them on hand too resort too Iesus christ.
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And that is the cause why S. Paule sheweth, that the Iewes ought not too too bee so puffed vp with pryde,
And that is the cause why S. Paul shows, that the Iewes ought not too too be so puffed up with pride,
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as too shet the heathen out of the doores, as though they were not woorthie too bee of Gods Church.
as too shet the heathen out of the doors, as though they were not worthy too be of God's Church.
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For Iesus Christ is the mediator as well of the one as of the other, vntoo God his father.
For Iesus christ is the Mediator as well of the one as of the other, unto God his father.
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In so much, that without him, all of vs are shet out from the hope of saluation.
In so much, that without him, all of us Are shet out from the hope of salvation.
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No man then ought too despyze his neyghbour in this cace, nor too looke ouer the shoulder at him, as the prouerb sayeth.
No man then ought too despyze his neighbour in this case, nor too look over the shoulder At him, as the proverb Saith.
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But wee ought too imbrace one another in •rew vnitie of fayth and loue, knowyng that euerychone of vs from the greatest too the least, should ryghtfully bee cutte of from Gods Church,
But we ought too embrace one Another in •rew unity of faith and love, knowing that everyone of us from the greatest too the least, should rightfully be Cut of from God's Church,
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but that he of his owne mere goodnesse gathereth vs too him.
but that he of his own mere Goodness gathereth us too him.
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After the same maner dooth S. Iames exhort the great men of this world too glory in their smalnesse, bycause God hath taken away the blyndfolding that letted them too know their owne wretchednesse.
After the same manner doth S. James exhort the great men of this world too glory in their smallness, Because God hath taken away the blyndfolding that letted them too know their own wretchedness.
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For wee knowe that men doo wilfully abuse their greatnesse, and beleeue them selues too bee marueylous wyghtes, tyll they come too knowe God.
For we know that men do wilfully abuse their greatness, and believe them selves too be marvelous wights, till they come too know God.
c-acp pns12 vvb d n2 vdb av-j vvi po32 n1, cc vvi pno32 n2 av vbb j n2, p-acp pns32 vvb av vvb np1.
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Therefore the great men of this worlde haue their eyes blyndfolded, and that deceyueth them, and maketh them too take leaue too doo what they liste.
Therefore the great men of this world have their eyes blindfolded, and that deceiveth them, and makes them too take leave too do what they list.
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Now Saint Iames sayeth, that they haue cause too glorye of their smalnesse, for that our Lorde discouereth them too bee creatures out of all hope,
Now Saint James Saith, that they have cause too glory of their smallness, for that our Lord Discovereth them too be creatures out of all hope,
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as of themselues, and yit neuerthelesse taketh them intoo his fauour of his owne mercy.
as of themselves, and yet nevertheless Takes them into his favour of his own mercy.
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And let the little ones (sayeth he) reioyce in their nobilitie, bycause God hath exalted them:
And let the little ones (Saith he) rejoice in their Nobilt, Because God hath exalted them:
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in somuch that whereas they were but as wretched woormes, and had nothing but reproche in them, God hath taken them vp, and made them new creatures.
in So much that whereas they were but as wretched worms, and had nothing but reproach in them, God hath taken them up, and made them new creatures.
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Yee see then that the meanes too vnite vs as wee ought too bee, is, that euerye of vs in his degree acknowledge himselfe too bee in a wretched and miserable plyght:
Ye see then that the means too unite us as we ought too be, is, that every of us in his degree acknowledge himself to be in a wretched and miserable plight:
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an• that when he hath yeelded all too Gods mere mercy, he acknowledge that the same is spred ouer all at this day,
an• that when he hath yielded all too God's mere mercy, he acknowledge that the same is spread over all At this day,
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and that it is not for vs too stint or too brydle him, but in asmuch as he hath chozen vs, it is our dew•ie too receyue those intoo our fellowship, whom he hath set in the same aray and company with vs. That (say I) is the thing that Saint Paule amed at, in saying that our Lord Iesus Christ is the peace of all men,
and that it is not for us too stint or too bridle him, but in as as he hath chozen us, it is our dew•ie too receive those into our fellowship, whom he hath Set in the same array and company with us That (say I) is the thing that Saint Paul amed At, in saying that our Lord Iesus christ is the peace of all men,
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yea euen as well of them that were mere afore, as of them that were yit farre of.
yea even as well of them that were mere afore, as of them that were yet Far of.
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But yit (as I tolde yee afore) he had an eye too the foolishe ouerweening of the Iewes, which woulde haue driuen away the G•ntyles from the kingdome of God.
But yet (as I told ye afore) he had an eye too the foolish overweening of the Iewes, which would have driven away the G•ntyles from the Kingdom of God.
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And he telleth vs, that if wee mynd too haue Iesus Christ too bee our mediator, too giue vs enterance too God his father,
And he Telleth us, that if we mind too have Iesus christ too be our Mediator, too give us Entrance too God his father,
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and too guyde vs thither, and that all this should bee grounded vppon Gods mere mercy:
and too guide us thither, and that all this should be grounded upon God's mere mercy:
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let vs not bee so folish as too clayme aught too our selues, as who should say, wee were better than other men,
let us not be so foolish as too claim aught too our selves, as who should say, we were better than other men,
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or ought too bee preferred before them:
or ought too be preferred before them:
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but let euery of vs acknowledge that all of vs had neede of Gods infinite mercye, bycause all of vs were shet vp vnder sinne,
but let every of us acknowledge that all of us had need of God's infinite mercy, Because all of us were shet up under sin,
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as S. Paule sayeth in another place. Now must we apply this well too our owne behoofe.
as S. Paul Saith in Another place. Now must we apply this well too our own behoof.
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For some thinke that men are aduaunced the rather, bycause some of them haue bin of an honest and vnblamable conuersation to the worldward:
For Some think that men Are advanced the rather, Because Some of them have been of an honest and Unblamable Conversation to the worldward:
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some borne of honorable houses, and othersome indewed with ex••llent vertewes, or with some skill and cunning.
Some born of honourable houses, and Othersome endued with ex••llent Virtues, or with Some skill and cunning.
d vvn pp-f j n2, cc j vvd p-acp j n2, cc p-acp d n1 cc n-jn.
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Too be short, euery man sercheth and seeketh as much as is possible, too alledge some thing why God hath accepted him rather than his neyghbours.
Too be short, every man searcheth and seeks as much as is possible, too allege Some thing why God hath accepted him rather than his neighbours.
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But let vs lerne, that although wee were neere God in outward appeerance, yit notwithstanding, the only way too bee in his fauour,
But let us Learn, that although we were near God in outward appearance, yet notwithstanding, the only Way too be in his favour,
cc-acp vvb pno12 vvi, cst cs pns12 vbdr j np1 p-acp j n1, av a-acp, dt j n1 av vbi p-acp po31 n1,
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and wher as God 〈 ◊ 〉 vs for our sinnes, and for our naughty and froward nature:
and where as God 〈 ◊ 〉 us for our Sins, and for our naughty and froward nature:
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and too bee able too call vppn him, and too hope that he will hold vs in his fatherly loue euen too the end, is, that Iesus Christ bee our head.
and too be able too call vppn him, and too hope that he will hold us in his fatherly love even too the end, is, that Iesus christ be our head.
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And how may that bee? It is certeyne that he is come to saue that which was lost.
And how may that be? It is certain that he is come to save that which was lost.
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And agein, (as it is sayd in another place) it is a sure and infallible saying, that our Lord Iesus Christ came too call agein too saluation, the sinners that were in damnation.
And again, (as it is said in Another place) it is a sure and infallible saying, that our Lord Iesus christ Come too call again too salvation, the Sinners that were in damnation.
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Sith it is so, let vs learne too humble our selues with all modestie, and not only too shrinke in our hornes, but also too bee vtterly abaced and brought vnder foote, that God may bee glorified as he is worthie, Sith it is so, let us Learn too humble our selves with all modesty, and not only too shrink in our horns, but also too be utterly abased and brought under foot, that God may be glorified as he is worthy,
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and that one of vs perke not aboue another, but make all one bodie, for that is the condicion wher•ppon wee bee called.
and that one of us perk not above Another, but make all one body, for that is the condition wher•ppon we be called.
cc d pi pp-f pno12 vvb xx p-acp j-jn, cc-acp vvb d crd n1, p-acp d vbz dt n1 av pns12 vbb vvn.
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Furthermore, the tytle that S. Paule giueth vntoo our Lord Iesus Christ, namely that he is our peace, ought too bee well considered:
Furthermore, the title that S. Paul gives unto our Lord Iesus christ, namely that he is our peace, ought too be well considered:
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for without that wee should alwayes be as a straught, or as blocks, for they that haue any feeling of theyr sinnes, cannot bee in rest without feeling of sore •orinentes,
for without that we should always be as a distraught, or as blocks, for they that have any feeling of their Sins, cannot be in rest without feeling of soar •orinentes,
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but are so out of quyet, as it were better for them too bee sunken vnder the earth,
but Are so out of quiet, as it were better for them too be sunken under the earth,
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than to see thēselues so cyted before Gods iudgment seate euery minute of an houre, and too bee distressed in such sorte.
than to see themselves so cited before God's judgement seat every minute of an hour, and too be distressed in such sort.
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Then if wee haue not Iesus Christ for our peace, surely the ••kening vp of our consciences must needes daunt vs,
Then if we have not Iesus christ for our peace, surely the ••kening up of our Consciences must needs daunt us,
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and hold vs as it were vppon the Racke, by making vs too •eele that God settes himself ageinst vs as an enemy,
and hold us as it were upon the Rack, by making us too •eele that God sets himself against us as an enemy,
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or else it m•st needes vtterly 〈 ◊ 〉, vs, and make vs brute beastes,
or Else it m•st needs utterly 〈 ◊ 〉, us, and make us brutus beasts,
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so as we shal not only fal• 〈 … 〉 but also bee so bewitched by the diuell,
so as we shall not only fal• 〈 … 〉 but also be so bewitched by the Devil,
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as wee shall feele no more gre•f nor remorse for them.
as we shall feel no more gre•f nor remorse for them.
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And so this lesson, where it is sayd, that Iesus Christ is our peace, cannot bee 〈 … 〉.
And so this Lesson, where it is said, that Iesus christ is our peace, cannot be 〈 … 〉.
cc av d n1, c-crq pn31 vbz vvn, cst np1 np1 vbz po12 n1, vmbx vbi 〈 … 〉.
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For first it warneth vs to bee touched to the quicke with out 〈 ◊ 〉,
For First it warneth us to be touched to the quick with out 〈 ◊ 〉,
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so 〈 … 〉 sory for them, considering that Gods 〈 … 〉 accordingly as he calleth none vnto him,
so 〈 … 〉 sorry for them, considering that God's 〈 … 〉 accordingly as he calls none unto him,
fw-ge 〈 … 〉 j p-acp pno32, vvg d n2 〈 … 〉 av-vvg c-acp pns31 vvz pix p-acp pno31,
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but such as are 〈 … 〉 • tyred. Agein, when we once know that: wee may ouerleape all distrust & doubting, bycause that wheras we haue prouoked Gods wrath:
but such as Are 〈 … 〉 • tired. Again, when we once know that: we may overleap all distrust & doubting, Because that whereas we have provoked God's wrath:
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i• is appeased ageyn by our Lord Iesus Christ: wheras we haue 〈 ◊ 〉 with God, and kept continuall warre ag••yn•• him:
i• is appeased again by our Lord Iesus christ: whereas we have 〈 ◊ 〉 with God, and kept continual war ag••yn•• him:
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Iesus Christ 〈 ◊ 〉 made agreement betwixt vs:
Iesus christ 〈 ◊ 〉 made agreement betwixt us:
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Iesus Christ putteth all that away, too the ende that God may take vs, not onely as his creatures fashyoned after his owne image,
Iesus christ putteth all that away, too the end that God may take us, not only as his creatures fashyoned After his own image,
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but also as his deere children, whom he hath adopted too bee heires of his kingdome.
but also as his deer children, whom he hath adopted too be Heirs of his Kingdom.
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And so yee see what wee haue too gather vppon that 〈 … 〉.
And so ye see what we have too gather upon that 〈 … 〉.
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And were this poynt throughly 〈 … 〉 worlde should not flote so continually, nor 〈 ◊ 〉 so as it dooth.
And were this point thoroughly 〈 … 〉 world should not float so continually, nor 〈 ◊ 〉 so as it doth.
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〈 ◊ 〉 most men now adayes are caryed est one & est another, & doo nothing else but wander.
〈 ◊ 〉 most men now adays Are carried est one & est Another, & do nothing Else but wander.
〈 sy 〉 av-ds n2 av av vbr vvn zz crd cc fw-la j-jn, cc vdb pix av cc-acp vvb.
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The Papistes on the one syde haue their pryde too keepe them from contining ryghtfoorth vntoo God:
The Papists on the one side have their pride too keep them from contining ryghtfoorth unto God:
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they will 〈 ◊ 〉 haue their freewill, and their 〈 … 〉 what the grace of Iesus Christ 〈 … 〉 themselues frō it as much as they ran:
they will 〈 ◊ 〉 have their freewill, and their 〈 … 〉 what the grace of Iesus christ 〈 … 〉 themselves from it as much as they ran:
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And God in the meane season payeth then as they bee woorthie.
And God in the mean season payeth then as they be worthy.
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For as for thē that are so fore possessed with that diuelish selfmeening, that they can dispose their lyfe in such wyse,
For as for them that Are so before possessed with that devilish selfmeening, that they can dispose their life in such wise,
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as too bee able and came vnto God, and too deserue somewhat at his hand,
as too be able and Come unto God, and too deserve somewhat At his hand,
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and again, haue their 〈 … 〉 with him, when they haue done 〈 ◊ 〉:
and again, have their 〈 … 〉 with him, when they have done 〈 ◊ 〉:
cc av, vhb po32 〈 … 〉 p-acp pno31, c-crq pns32 vhb vdn 〈 sy 〉:
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when they haue such things too themselues, all slippeth away lyke wynd, & they 〈 ◊ 〉 vnto the other extremitie, saying show shall wee bee 〈 … 〉 if wee haue not 〈 … 〉 And so are they 〈 … 〉 wherof Iesus Christ is all the whyle vnregarded:
when they have such things too themselves, all slippeth away like wind, & they 〈 ◊ 〉 unto the other extremity, saying show shall we be 〈 … 〉 if we have not 〈 … 〉 And so Are they 〈 … 〉 whereof Iesus christ is all the while unregarded:
c-crq pns32 vhb d n2 av px32, av-d vvz av av-j vvi, cc pns32 〈 sy 〉 p-acp dt j-jn n1, vvg n1 vmb pns12 vbi 〈 … 〉 cs pns12 vhb xx 〈 … 〉 cc av vbr pns32 〈 … 〉 c-crq np1 np1 vbz d dt n1 j:
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they make them bywayes, and go not too Iesus Christ who is the trew way. For asmuch then as they leaue the ryght way which cannot mislea•e them:
they make them byways, and go not too Iesus christ who is the true Way. For as then as they leave the right Way which cannot mislea•e them:
pns32 vvb pno32 n2, cc vvb xx av np1 np1 r-crq vbz dt j n1. p-acp p-acp av c-acp pns32 vvb dt j-jn n1 r-crq vmbx vvi pno32:
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they must ne•des wander now 〈 … 〉 one syde, and now on the other,
they must ne•des wander now 〈 … 〉 one side, and now on the other,
pns32 vmb av vvi av 〈 … 〉 pi n1, cc av p-acp dt n-jn,
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and after long tyring of themselues, breake both their armes and leggs, and in the end fynd that the further they proceede, the further they go back from God.
and After long tiring of themselves, break both their arms and legs, and in the end find that the further they proceed, the further they go back from God.
cc c-acp av-j vvg pp-f px32, vvb d po32 n2 cc n2, cc p-acp dt n1 vvi cst dt jc pns32 vvb, dt jc pns32 vvb av p-acp np1.
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So much the more therfore dooth it stand vs on hand too wey these woordes of S. Paule, where wee bee warranted that wee shalbee receyued louingly at the hand of our God,
So much the more Therefore doth it stand us on hand too weigh these words of S. Paul, where we be warranted that we shalbe received lovingly At the hand of our God,
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if wee haue Iesus Christ for our peace, and rest wholly theruppon.
if we have Iesus christ for our peace, and rest wholly thereupon.
cs pns12 vhb np1 np1 p-acp po12 n1, cc n1 av-jn av.
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And for the same cause 〈 ◊ 〉 ioyne thertoo the 〈 ◊ 〉 of the text, by mee alredie alledged,
And for the same cause 〈 ◊ 〉 join thertoo the 〈 ◊ 〉 of the text, by me already alleged,
cc p-acp dt d n1 〈 sy 〉 vvi av dt 〈 sy 〉 pp-f dt n1, p-acp pno11 av vvn,
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namely, you shall fynde rest too your foules.
namely, you shall find rest too your fowls.
av, pn22 vmb vvi n1 av po22 n2.
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Wherby our Lord Iesus Christ dooth vs too vnderstand, that all such as separate themselues from him,
Whereby our Lord Iesus christ doth us too understand, that all such as separate themselves from him,
c-crq po12 n1 np1 np1 vdz pno12 av vvi, cst d d c-acp vvi px32 p-acp pno31,
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and are not contented too haue hi• for theyr mediator, shall euer be• •nquie•, and although they assure themse••es,
and Are not contented too have hi• for their Mediator, shall ever be• •nquie•, and although they assure themse••es,
cc vbr xx vvn av vhb n1 p-acp po32 n1, vmb av n1 n1, cc cs pns32 vvb n2,
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and beare themselues in hand with this and that, yit neuerthelesse they are afterward afrayd,
and bear themselves in hand with this and that, yet nevertheless they Are afterwards afraid,
cc vvi px32 p-acp n1 p-acp d cc d, av av pns32 vbr av j,
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and find no resting place too stay their foote on, nother haue they any safe harborough wherin too eschew the storme.
and find no resting place too stay their foot on, neither have they any safe harbour wherein too eschew the storm.
cc vvb dx j-vvg n1 av vvi po32 n1 p-acp, av-dx vhb pns32 d j n1 c-crq av vvi dt n1.
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Therfore it standeth vs vppon too go too our Lord Iesus Christ, and too hee throughly resolued that he is our peace,
Therefore it Stands us upon too go too our Lord Iesus christ, and too he thoroughly resolved that he is our peace,
av pn31 vvz pno12 p-acp av vvi av po12 n1 np1 np1, cc av pns31 av-j vvd cst pns31 vbz po12 n1,
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if we intend too cal vppon God freely and without anie doubting.
if we intend too call upon God freely and without any doubting.
cs pns12 vvb av vvb p-acp np1 av-j cc p-acp d vvg.
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Finally all men 〈 ◊ 〉 exception must come thither, as wel they that are neere God,
Finally all men 〈 ◊ 〉 exception must come thither, as well they that Are near God,
av-j d n2 〈 sy 〉 n1 vmb vvi av, c-acp av pns32 cst vbr av-j np1,
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as those that are farre of.
as those that Are Far of.
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If there bee any that think there is any valour or worthinesse in themselues, surely they will neuer repayre too our Lord Iesus Christ, till they haue layde that imagination vnder, foote.
If there be any that think there is any valour or worthiness in themselves, surely they will never repair too our Lord Iesus christ, till they have laid that imagination under, foot.
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Agein on the other •yde, though wee bee a thousand tymes past hope in outward apperance,
Again on the other •yde, though we be a thousand times passed hope in outward appearance,
av p-acp dt j-jn n1, cs pns12 vbb dt crd n2 p-acp n1 p-acp j n1,
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yit let vs assure our selues, that our Lord Iesus Christ is of sufficient abil•tie too wype away the rememberance of all our iniquities,
yet let us assure our selves, that our Lord Iesus christ is of sufficient abil•tie too wipe away the remembrance of all our iniquities,
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so as God shal receyue vs into his fauour ▪ accordingly as S. Paule hauing sayd, that Iesus Christ came too saue wretched sinners, addeth, that he himself is an example therof:
so as God shall receive us into his favour ▪ accordingly as S. Paul having said, that Iesus christ Come too save wretched Sinners, adds, that he himself is an Exampl thereof:
av c-acp np1 vmb vvi pno12 p-acp po31 n1 ▪ av-vvg c-acp n1 np1 vhg vvn, cst np1 np1 vvd av p-acp j n2, vvz, cst pns31 px31 vbz dt n1 av:
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in somuch that •e which had bin a persecuter of the Church, an enemy of the 〈 ◊ 〉,
in So much that •e which had been a Persecutor of the Church, an enemy of the 〈 ◊ 〉,
p-acp av d n1 r-crq vhd vbn dt n1 pp-f dt n1, dt n1 pp-f dt 〈 sy 〉,
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yea and a sheader of giltlesse blud, was neuerthelesse receyued, not only intoo the common aray,
yea and a sheader of guiltless blood, was nevertheless received, not only into the Common array,
uh cc dt n1 pp-f j n1, vbds av vvn, xx av-j p-acp dt j n1,
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but for an Apostle, too beare abrode and too publishe through the whole world, the message of saluation, from the which he had erst bin out of.
but for an Apostle, too bear abroad and too publish through the Whole world, the message of salvation, from the which he had erst been out of.
cc-acp p-acp dt n1, av vvb av cc av vvi p-acp dt j-jn n1, dt n1 pp-f n1, p-acp dt r-crq pns31 vhd av vbn av pp-f.
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Seeyng then that God hath vttered foorth the treasures of his goodnesse vppon him: wee may well assure our selues that if wee trust in our Lord Iesus Christ,
Seeing then that God hath uttered forth the treasures of his Goodness upon him: we may well assure our selves that if we trust in our Lord Iesus christ,
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and seeke too bee at one with God his father, by •ea•es of his death and passion 〈 ◊ 〉 wee were in teh bottom of hell,
and seek too be At one with God his father, by •ea•es of his death and passion 〈 ◊ 〉 we were in teh bottom of hell,
cc vvi av vbi p-acp crd p-acp np1 po31 n1, p-acp n2 pp-f po31 n1 cc n1 〈 sy 〉 pns12 vbdr p-acp n1 n1 pp-f n1,
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yit should wee bee or aswen from thence, and Jesus Christ would shew in deed 〈 ◊ 〉 that that •y•le was not 〈 ◊ 〉 him by imagination.
yet should we be or aswen from thence, and jesus christ would show in deed 〈 ◊ 〉 that that •y•le was not 〈 ◊ 〉 him by imagination.
av vmd pns12 vbi cc vvn p-acp av, cc np1 np1 vmd vvi p-acp n1 〈 sy 〉 cst cst n1 vbds xx 〈 sy 〉 pno31 p-acp n1.
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And so yee see what wee has too gather more vppon chose wordes of S. Paule.
And so ye see what we has too gather more upon chosen words of S. Paul.
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Now he •••eth, that Iesus Christ hath broken dovvne the vvall that vvas betvveene them.
Now he •••eth, that Iesus christ hath broken down the wall that was between them.
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And he vseth that 〈 ◊ 〉, too declare that the Ceremonyes and figures are abolished,
And he uses that 〈 ◊ 〉, too declare that the Ceremonies and figures Are abolished,
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so as there is now •o let but that wee may bee knit together in concord and brotherly loue.
so as there is now •o let but that we may be knit together in concord and brotherly love.
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And anon after he compareth the Ceremonies of the •a•e too 〈 ◊ 〉 emnitie.
And anon After he compareth the Ceremonies of the •a•e too 〈 ◊ 〉 Enmity.
cc av c-acp pns31 vvz dt n2 pp-f dt n1 av 〈 sy 〉 n1.
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For lyke as we now 〈 ◊ 〉 dayes haue Baptim, which separateth vs from the heathē:
For like as we now 〈 ◊ 〉 days have Baptism, which separateth us from the heathen:
p-acp av-j c-acp pns12 av 〈 sy 〉 ng2 vhb n1, r-crq vvz pno12 p-acp dt j-jn:
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so when God choze the Iewes, he gaue them Circumcision.
so when God choze the Iewes, he gave them Circumcision.
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Now then, when we bee one 〈 ◊ 〉 baptized, we beare the marke wherby God will haue vs knowen too bee of his Church,
Now then, when we be one 〈 ◊ 〉 baptised, we bear the mark whereby God will have us known too be of his Church,
av av, c-crq pns12 vbb crd 〈 sy 〉 j-vvn, pns12 vvb dt n1 c-crq np1 vmb vhi pno12 vvn av vbb pp-f po31 n1,
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and of the flocke of his sonne Iesus Christ. The lyke be〈 … 〉 and vse had Circumcision in the tyme of the lame.
and of the flock of his son Iesus christ. The like be〈 … 〉 and use had Circumcision in the time of the lame.
cc pp-f dt n1 pp-f po31 n1 np1 np1. dt av-j n1 … 〉 cc n1 vhd n1 p-acp dt n1 pp-f dt j.
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The Sacrifizes witnessed 〈 ◊ 〉 them, that God forgaue them their sinnes.
The Sacrifices witnessed 〈 ◊ 〉 them, that God forgave them their Sins.
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Forasmuch 〈 ◊ 〉 vs 〈 ◊ 〉 priuiledge was not giuen too any 〈 ◊ 〉 to Abrahams linage 〈 ◊ 〉 sayth, it was as a wall 〈 ◊ 〉 〈 ◊ 〉;
Forasmuch 〈 ◊ 〉 us 〈 ◊ 〉 privilege was not given too any 〈 ◊ 〉 to Abrahams lineage 〈 ◊ 〉 say, it was as a wall 〈 ◊ 〉 〈 ◊ 〉;
av 〈 sy 〉 pno12 〈 sy 〉 n1 vbds xx vvn av d 〈 sy 〉 pc-acp npg1 n1 〈 sy 〉 vvz, pn31 vbds p-acp dt n1 〈 sy 〉 〈 sy 〉;
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lyke as if some ground were paled about too keepe sheepe in, or as if some stable were made to kepe cattell in. Euen so was it then.
like as if Some ground were paled about too keep sheep in, or as if Some stable were made to keep cattle in. Eve so was it then.
av-j c-acp cs d n1 vbdr vvn a-acp av vvi n1 p-acp, cc c-acp cs d n1 vbdr vvn pc-acp vvi n2 p-acp. np1 av vbds pn31 av.
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For God (as is shewed in the song of Noyses) had stretched out his lines too hold the linage of Abraham separated from the rest of the world.
For God (as is showed in the song of Noises) had stretched out his lines too hold the lineage of Abraham separated from the rest of the world.
p-acp np1 (c-acp vbz vvn p-acp dt n1 pp-f n2) vhd vvn av po31 n2 av vvb dt n1 pp-f np1 vvn p-acp dt n1 pp-f dt n1.
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There ••en was Gods pathe, and the Ceremonies were as walles or pa〈 … 〉s too hold in that people vnder the keping and the protection of God.
There ••en was God's path, and the Ceremonies were as walls or pa〈 … 〉s too hold in that people under the keeping and the protection of God.
a-acp av vbds npg1 n1, cc dt n2 vbdr c-acp n2 cc n1 … vbz av vvi p-acp d n1 p-acp dt n-vvg cc dt n1 pp-f np1.
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And what were the •e〈 … 〉•yles? They went on at aduenture, yea and euen in destruction, according as it is sayd, that God had not voutsafed them the fa〈 … 〉 too manifest his rightuousnesse vntoo them.
And what were the •e〈 … 〉•yles? They went on At adventure, yea and even in destruction, according as it is said, that God had not vouchsafed them the fa〈 … 〉 too manifest his righteousness unto them.
cc q-crq vbdr dt n1 … fw-gr? pns32 vvd a-acp p-acp n1, uh cc av p-acp n1, vvg c-acp pn31 vbz vvn, cst np1 vhd xx vvn pno32 dt n1 … 〉 av vvi po31 n1 p-acp pno32.
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And S. Paule also sheweth 〈 ◊ 〉 pre〈 … 〉y, that God had suffered them too walke on in the 〈 ◊ 〉 and that they had bin as wretched beasts in taht behalf.
And S. Paul also shows 〈 ◊ 〉 pre〈 … 〉y, that God had suffered them too walk on in the 〈 ◊ 〉 and that they had been as wretched beasts in taht behalf.
cc np1 np1 av vvz 〈 sy 〉 n1 … uh-x, cst np1 vhd vvn pno32 av vvi a-acp p-acp dt 〈 sy 〉 cc cst pns32 vhd vbn a-acp j n2 p-acp cst n1.
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Now wee 〈 ◊ 〉 S. Paules meāing when he speaketh of the Ceremonies, how they were as a wa〈 … 〉 too deuyde the Iewes from the Gentiles.
Now we 〈 ◊ 〉 S. Paul's meaning when he speaks of the Ceremonies, how they were as a wa〈 … 〉 too divide the Iewes from the Gentiles.
av pns12 〈 sy 〉 fw-la npg1 n1 c-crq pns31 vvz pp-f dt n2, c-crq pns32 vbdr p-acp dt n1 … 〉 av vvi dt np2 p-acp dt n2-j.
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But now are they all broken downe, bycause that Iesus Christ 〈 ◊ 〉 is the trueth & verie substance of them, is come too put away all those shaddowes.
But now Are they all broken down, Because that Iesus christ 〈 ◊ 〉 is the truth & very substance of them, is come too put away all those shadows.
p-acp av vbr pns32 d vvn a-acp, c-acp cst np1 np1 〈 sy 〉 vbz dt n1 cc j n1 pp-f pno32, vbz vvn av vvn av d d n2.
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For the giuing of the ceremonial la〈 … 〉 was not to the 〈 ◊ 〉 〈 ◊ 〉 the people shouuld 〈 ◊ 〉 themselues wholly about that,
For the giving of the ceremonial la〈 … 〉 was not to the 〈 ◊ 〉 〈 ◊ 〉 the people shouuld 〈 ◊ 〉 themselves wholly about that,
p-acp dt vvg pp-f dt j n1 … 〉 vbds xx p-acp dt 〈 sy 〉 〈 sy 〉 dt n1 vmd 〈 sy 〉 px32 av-jn p-acp d,
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and put their 〈 ◊ 〉 in it, as hypocrits doo, which peruert Gods meaning, that •oo the intent they should •pply the absence of 〈 ◊ 〉 〈 ◊ 〉 Iesus Christ,
and put their 〈 ◊ 〉 in it, as Hypocrites do, which pervert God's meaning, that •oo the intent they should •pply the absence of 〈 ◊ 〉 〈 ◊ 〉 Iesus christ,
cc vvd po32 〈 sy 〉 p-acp pn31, c-acp n2 vdb, r-crq vvi n2 vvg, cst av dt n1 pns32 vmd vvi dt n1 pp-f 〈 sy 〉 〈 sy 〉 np1 np1,
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as S. Paul speaketh of them in the second too the Colossians.
as S. Paul speaks of them in the second too the colossians.
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The Iewes had not yit the pledge that is giuen vs in our Lord Iesus Christ,
The Iewes had not yet the pledge that is given us in our Lord Iesus christ,
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and therefore it was needefull that they should bee vphild in good hope, till he were shewed to the world.
and Therefore it was needful that they should be upheld in good hope, till he were showed to the world.
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Wherefore not without cause were all those things cast downe by his comming: for he is now vntoo vs as the day sonne of rightuousnesse.
Wherefore not without cause were all those things cast down by his coming: for he is now unto us as the day son of righteousness.
q-crq xx p-acp n1 vbdr d d n2 vvd a-acp p-acp po31 n-vvg: c-acp pns31 vbz av p-acp pno12 p-acp dt n1 n1 pp-f n1.
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And therefore it is no reason that wee should •ee led any more as it were by darke shaddowes.
And Therefore it is no reason that we should •ee led any more as it were by dark shadows.
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For by that meanes the emnitie is done away, bycause that at this day we bee ioyned too that linage which God had dedicated too himself,
For by that means the Enmity is done away, Because that At this day we be joined too that lineage which God had dedicated too himself,
p-acp p-acp cst vvz dt n1 vbz vdn av, c-acp cst p-acp d n1 pns12 vbi vvn av d n1 r-crq np1 vhd vvn av px31,
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and there is no more diuersitie at all.
and there is no more diversity At all.
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Forasmuch then as wee bee made the children of Abraham by fayth, there is but one spirituall ki•red among vs.
Forasmuch then as we be made the children of Abraham by faith, there is but one spiritual ki•red among us
av av c-acp pns12 vbb vvn dt n2 pp-f np1 p-acp n1, pc-acp vbz cc-acp pi j vvn p-acp pno12
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But let vs marke that Baptim, and the Lords Supper (which are the Sacraments that Christ hath ordeyned) are not a diuision lyke too the figures of the lawe.
But let us mark that Baptism, and the lords Supper (which Are the Sacraments that christ hath ordained) Are not a division like too the figures of the law.
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For although wee bee separated from the vnbelee•••s, and from such as neuer came yit within in Gods Church:
For although we be separated from the vnbelee•••s, and from such as never Come yet within in God's Church:
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yit is there not any one certeyne nation of the world, which 〈 ◊ 〉 accepteth peculiarly by it self,
yet is there not any one certain Nation of the world, which 〈 ◊ 〉 Accepteth peculiarly by it self,
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but he will haue his grace spred 〈 ◊ 〉 ouer all.
but he will have his grace spread 〈 ◊ 〉 over all.
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There is not then any such distin••ion as there was before, that it can bee sayd, wee come of the linage of Abraham, wee bee they whom God voutsafed too adopt. None can say so:
There is not then any such distin••ion as there was before, that it can be said, we come of the lineage of Abraham, we be they whom God vouchsafed too adopt. None can say so:
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for there is now nother Iewe nor Gentill any more, as it is sayd in many places of the scirpture.
for there is now neither Iewe nor Gentle any more, as it is said in many places of the Scripture.
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Therefore whosoeuer calleth vppon Gods name purely, of what nation so euer he bee, the same is well lyked and accepted of him,
Therefore whosoever calls upon God's name purely, of what Nation so ever he be, the same is well liked and accepted of him,
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as sayeth S. Peter in the sixtenth of the Acts, and also in his first Epistle.
as Saith S. Peter in the Sixteenth of the Acts, and also in his First Epistle.
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And Baptim and the Lords Supper serue now a dayes too vnite the whole world. For let the barbarousest sort that can be, come, and God will receyue them:
And Baptism and the lords Supper serve now a days too unite the Whole world. For let the barbarousest sort that can be, come, and God will receive them:
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Baptim shalbee ministred vntoo them, bycause it belongeth to all such as are kni• togither intoo the body of the onely sonne of God.
Baptism shalbe ministered unto them, Because it belongeth to all such as Are kni• together into the body of the only son of God.
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Now herewithall let vs looke too applye this Text too our •dif•cation.
Now herewithal let us look too apply this Text too our •dif•cation.
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And first of all let vs vnderstand, that the abolishing of the Ceremonies, namely as touching the vsing of them, was the very key to open vs the kingdome of heauen.
And First of all let us understand, that the abolishing of the Ceremonies, namely as touching the using of them, was the very key to open us the Kingdom of heaven.
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For the accomplishment of them was fully shewed in our Lord Iesus Christ, so as it is knowen better than euer it was, that they were no trifles nor vnprofitable 〈 ◊ 〉:
For the accomplishment of them was Fully showed in our Lord Iesus christ, so as it is known better than ever it was, that they were no trifles nor unprofitable 〈 ◊ 〉:
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but yit for all that, it is not for vs to vse them, seeing wee haue the full perfection of them all in Iesus Christ.
but yet for all that, it is not for us to use them, seeing we have the full perfection of them all in Iesus christ.
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Howbeeit, all that they doo is with vnquietnesse of mynd, and they shall neuer fynde rest,
Howbeit, all that they do is with unquietness of mind, and they shall never find rest,
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And by that meanes wee see how God hath powred out his goodnesse vppon those whom he had shaken of afore.
And by that means we see how God hath poured out his Goodness upon those whom he had shaken of afore.
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That is the meanes whereby we belong too him at this day.
That is the means whereby we belong too him At this day.
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In that respect is the Gospell published indifferently too all the world, so as our foref•thers, which were heathen men, were receyued intoo the Churche,
In that respect is the Gospel published indifferently too all the world, so as our foref•thers, which were heathen men, were received into the Church,
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and wee bee succeeded in their roomes.
and we be succeeded in their rooms.
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For although it bee seene that the world hath bin vtterly forlorne, and that there hath bin an horrible desolation in it:
For although it be seen that the world hath been utterly forlorn, and that there hath been an horrible desolation in it:
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Yit hath God made the thing effectuall which is spoken in his Lawe, namely that he contineweth his mercy too a thousand generations.
Yet hath God made the thing effectual which is spoken in his Law, namely that he contineweth his mercy too a thousand generations.
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Thus yee see what wee haue too remember in the first place. Secondly although baptim serue not peculiarly for any one people, Citie or Countrie:
Thus ye see what we have too Remember in the First place. Secondly although Baptism serve not peculiarly for any one people, city or Country:
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yit are wee as yee would say, marked out by God, when he giueth vs the vse of his Sacraments, to assure vs of his adoption,
yet Are we as ye would say, marked out by God, when he gives us the use of his Sacraments, to assure us of his adoption,
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and too nurrish the hope that he hathe giuen vs by his Gospell.
and too nurrish the hope that he hath given us by his Gospel.
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It is trew that they which shrink away from our Lord Iesus Christ, doo after a sort make theyr baptim vayne:
It is true that they which shrink away from our Lord Iesus christ, do After a sort make their Baptism vain:
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but that shall cost them ryght deere, because the pledge and earnestpenny which God gi•eth vs, too shewe that wee bee ioyned too our Lord Iesus Christ,
but that shall cost them right deer, Because the pledge and earnestpenny which God gi•eth us, too show that we be joined too our Lord Iesus christ,
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and are clothed with him (as it is sayd in the xii.
and Are clothed with him (as it is said in the xii.
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Chapter of the first too the Corinthians) is too precious a thing (too bee so misused.) And therfore all they that inhonour themselues with the name of the Church,
Chapter of the First too the Corinthians) is too precious a thing (too be so misused.) And Therefore all they that inhonour themselves with the name of the Church,
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and yit notwithstanding are disordered and dissolute persons, shall one day feele what a trayter •••nesse it is too haue so vnhallowed their baptim, which God had ordeyned for their saluation.
and yet notwithstanding Are disordered and dissolute Persons, shall one day feel what a traiter •••nesse it is to have so unhallowed their Baptism, which God had ordained for their salvation.
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But let vs on our syde •ake heede, that wee walk as folks sholed out from the filth of the world:
But let us on our side •ake heed, that we walk as folks sholed out from the filth of the world:
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for (as sayeth S. Peter) the verye cause why our Lord Iesus Christ hath gathered vs vntoo him, is, that wee should glorifye him for deliuering of vs out of the darknesse of this world and of the diuell, intoo his owne lyght. for (as Saith S. Peter) the very cause why our Lord Iesus christ hath gathered us unto him, is, that we should Glorify him for delivering of us out of the darkness of this world and of the Devil, into his own Light.
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And wee haue seene heertoofore in the Epistle too the Galathians, how Iesus Christ will haue his death serue, too drawe vs from all the vnclennesse and filthinesse of the world.
And we have seen heertoofore in the Epistle too the Galatians, how Iesus christ will have his death serve, too draw us from all the uncleanness and filthiness of the world.
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Lykewyse in the first too the Thessalonians S. Paule sayeth, that wee bee not called too vnclennesse,
Likewise in the First too the Thessalonians S. Paul Saith, that we be not called too uncleanness,
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but that wee ought too bee pure, and too dedicate our selues too our God in purenesse,
but that we ought too be pure, and too dedicate our selves too our God in pureness,
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bycause they haue no woord of God too stay vppon.
Because they have no word of God too stay upon.
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so as wee may shewe in deede, that wee intende too honour him with all that euer he hath giuen vs. The thing then which wee haue to gather vppon those words of S. Paule, is, that wee must not runne astray lyke wyld and mad beasts,
so as we may show in deed, that we intend too honour him with all that ever he hath given us The thing then which we have to gather upon those words of S. Paul, is, that we must not run astray like wild and mad beasts,
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nor yit kicke ageinst him, but quietly beare the yoke of our God, and approch vnto him with true obedience,
nor yet kick against him, but quietly bear the yoke of our God, and approach unto him with true Obedience,
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and moreouer 〈 ◊ 〉 our owne wandering lusts, too the end wee may walk lyke holie people,
and moreover 〈 ◊ 〉 our own wandering Lustiest, too the end we may walk like holy people,
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lyke people that are dedicated too God, & finally as his heritage. Thus yee see how this text is too bee prac••sed of vs at this day.
like people that Are dedicated too God, & finally as his heritage. Thus ye see how this text is to be prac••sed of us At this day.
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Now he addeth purposely, that Iesus Christ hath doone it in the flesh, meaning in our nature, too the end that wee myght bee sure that in his personne wee bee a•owed too bee Gods children.
Now he adds purposely, that Iesus christ hath done it in the Flesh, meaning in our nature, too the end that we might be sure that in his person we be a•owed too be God's children.
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For lyke as in Adam wee bee all lost:
For like as in Adam we be all lost:
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so by our Lord Iesus Christ the second Adam, wee bee restored too the hope of saluation.
so by our Lord Iesus christ the second Adam, we be restored too the hope of salvation.
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And in deede after the selfsame maner dooth the Apostle shewe vs, that wee may boldly trust that God will alwayes bee o•r father for his fake.
And in deed After the selfsame manner doth the Apostle show us, that we may boldly trust that God will always be o•r father for his fake.
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For he hath not taken on him the nature of the Angells (sayeth he) but the seede of Abraham. For he hath not taken on him the nature of the Angels (Saith he) but the seed of Abraham.
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And although Mathew in the Genealogie of Iesus Christ, beging at the person of Abraham, as at the welspring & roote:
And although Matthew in the Genealogy of Iesus christ, begging At the person of Abraham, as At the wellspring & root:
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yit doth S. Luke leade vs further, and telleth vs, that Iesus Christ appeared not alonly for the Iewes.
yet does S. Lycia lead us further, and Telleth us, that Iesus christ appeared not alonely for the Iewes.
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Truely S. Mathew dooth it vppon very good reason, namely too shewe that Iesus Christ came specially too performe the promises that had bin made of old tyme.
Truly S. Matthew doth it upon very good reason, namely too show that Iesus christ Come specially too perform the promises that had been made of old time.
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But S. Luke sheweth the same thing that S. Paule declareth heere:
But S. Lycia shows the same thing that S. Paul Declareth Here:
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namely that when wee haue gone vp as farre as to •ur first father Adam, wee shall fynd, that our Lord Iesus Christ was yit stil before him.
namely that when we have gone up as Far as to •ur First father Adam, we shall find, that our Lord Iesus christ was yet still before him.
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Trew it is, that he was conceyued by the secret and woonderfull power of the holye Ghoste, in the womb of his mother:
True it is, that he was conceived by the secret and wondered power of the holy Ghost, in the womb of his mother:
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but yit for all that, he ceassed not too bee the trew linage of Abraham,
but yet for all that, he ceased not too be the true lineage of Abraham,
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and of Dauid, and also of Adam, and there is no doubt but that wee bee ioyned too God by 〈 ◊ 〉 meane, seing he is our trew brother,
and of David, and also of Adam, and there is no doubt but that we be joined too God by 〈 ◊ 〉 mean, sing he is our true brother,
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and wee neede not to seeke farre, bycause wee bee bone of his bone, and flesh of his fleshe,
and we need not to seek Far, Because we be bone of his bone, and Flesh of his Flesh,
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as wee shall see hereafter in the fift Chapter.
as we shall see hereafter in the fift Chapter.
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Thus yee see in effect what S. Paule ment by adding this saying, that the fulfilling or performing of all these things was doone in the flesh of Iesus Christ.
Thus ye see in Effect what S. Paul meant by adding this saying, that the fulfilling or performing of all these things was done in the Flesh of Iesus christ.
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For if wee should consider nothing else in Iesus Christ, but his heauen•ly glorie and diuine maiestie, what would come of it? Wee would bee abasshed,
For if we should Consider nothing Else in Iesus christ, but his heauen•ly glory and divine majesty, what would come of it? we would be abashed,
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and wee myght say, he were too farre of for vs too come vntoo him.
and we might say, he were too Far of for us too come unto him.
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But now seeing he hathe of the same flesh that wee haue, and is become very man,
But now seeing he hath of the same Flesh that we have, and is become very man,
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lyke vntoo vs in all things, sauing only sin, so as he vndert••ke our passions or sufferings, and our wants and wretche•nesse, 〈 ◊ 〉 haue pitie of vs, as the Apostle sayth:
like unto us in all things, Saving only since, so as he vndert••ke our passion or sufferings, and our Wants and wretche•nesse, 〈 ◊ 〉 have pity of us, as the Apostle say:
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4094
wee may assure our selues, th•• when wee offer our selues vntoo God, wee shalbee ioyned vntoo him in the person of his only sonne.
we may assure our selves, th•• when we offer our selves unto God, we shalbe joined unto him in the person of his only son.
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For lyke as he is verye God, so on the other syde he is a kin too vs,
For like as he is very God, so on the other side he is a kin too us,
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bycause hee came downe hither, & refuzed not too bee in this state of bondage, too the intent that wee myght bee glorified by his meanes for lyke as he not only abaced him self 〈 ◊ 〉 also emptyed himself vtterly:
Because he Come down hither, & refuzed not too be in this state of bondage, too the intent that we might be glorified by his means for like as he not only abased him self 〈 ◊ 〉 also emptied himself utterly:
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so will he also lift vs vp intoo his heauenly glorie. And for that cause also is he called our brother:
so will he also lift us up into his heavenly glory. And for that cause also is he called our brother:
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4098
This only one saying ought too breake off all distrust, when wee bee in dout and perplexitie whether God will accept vs or no.
This only one saying ought too break off all distrust, when we be in doubt and perplexity whither God will accept us or not.
d av-j pi vvg pi av vvi a-acp d n1, c-crq pns12 vbb p-acp n1 cc n1 cs np1 vmb vvi pno12 cc xx.
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For seeing wee haue this record, that Iesus Christ is our brother:
For seeing we have this record, that Iesus christ is our brother:
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what would wee haue more? So then wee may wel conceyue out of what filth and defylements,
what would we have more? So then we may well conceive out of what filth and defylements,
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4101
yea and out of what a gulf God hath drawen vs, seing he hathe assured vs of his fatherly loue, wheruppon our saluation is grounded,
yea and out of what a gulf God hath drawn us, sing he hath assured us of his fatherly love, whereupon our salvation is grounded,
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4102
yea and that in the person of Iesus Christ. For wee see how the wretched papists wote not too which Saint too vow themselues:
yea and that in the person of Iesus christ. For we see how the wretched Papists wot not too which Saint too Voelli themselves:
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4103
yea and too barre themselues of all excuce, so as there may neede none other processe too condēmne them:
yea and too bar themselves of all excuce, so as there may need none other process too condemmne them:
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4104
they make a common proueth of it.
they make a Common Proves of it.
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4105
For euen in that one saying that they wote not too which Saint too bow themselues, they shewe themselues too bee faythlesse and destitute of all aduyce and stay of themselues,
For even in that one saying that they wot not too which Saint too bow themselves, they show themselves to be faithless and destitute of all Advice and stay of themselves,
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4106
and too bee as stray beastes.
and too be as stray beasts.
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4107
For they haue such a multitude of theyr Sainctes, that they haue made whole warreines of them.
For they have such a multitude of their Saints, that they have made Whole warreines of them.
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4108
It is trew, that all of them haue the Uirgin Mary for their aduocate:
It is true, that all of them have the Virgae Marry for their advocate:
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4109
they catch holde of Saint Michaell, or of Saint Peter, for their patrone, or of some other Saint,
they catch hold of Saint Michael, or of Saint Peter, for their patron, or of Some other Saint,
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4110
after as their superstitious mynd leades them heere and there.
After as their superstitious mind leads them Here and there.
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4113
And when they fynde themselues hampered in any perplexitie, they bee lyke wretched forlorne caytifes, that are vtterly at their wittes end,
And when they find themselves hampered in any perplexity, they be like wretched forlorn caitiffs, that Are utterly At their wits end,
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4114
bycause they see well ynough that they fynde no ease at all, when they haue •ossed and turmoyled neuer so much.
Because they see well enough that they find no ease At all, when they have •ossed and turmoiled never so much.
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4115
But now, seeyng that wee bee sure of the hope which wee ought too haue, bycause 〈 ◊ 〉 Lord Iesus Christ is our yeare,
But now, seeing that we be sure of the hope which we ought too have, Because 〈 ◊ 〉 Lord Iesus christ is our year,
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and is 〈 … 〉 vs, too vnite vs too God his father:
and is 〈 … 〉 us, too unite us too God his father:
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4117
let vs vnder stande that the same is an inestimable benefyte, for the which wee ought not too bee afrayd too suffer ten hundred thousand deathes, if neede were.
let us under stand that the same is an inestimable benefit, for the which we ought not too be afraid too suffer ten hundred thousand deaths, if need were.
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4118
And S. Paule saith consequently, that the Law consisted in ordinaunces and Decrees, too shewe that God abolished not the lawe of good and holy conuersation,
And S. Paul Says consequently, that the Law consisted in ordinances and Decrees, too show that God abolished not the law of good and holy Conversation,
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4119
when he mynded too call the Gentyles •oo saluation: but that he 〈 ◊ 〉:
when he minded too call the Gentiles •oo salvation: but that he 〈 ◊ 〉:
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4120
away only the ceremonies that serued peculiarly for the present tyme, and were not giuen but only too the linage of Abraham.
away only the ceremonies that served peculiarly for the present time, and were not given but only too the lineage of Abraham.
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4121
Yee see then what was abolished. And therefore let vs leaue the figures of the Lawe, as Circumcizion, Sacrifizing, feastfull dayes,
Ye see then what was abolished. And Therefore let us leave the figures of the Law, as Circumcision, Sacrificing, feastful days,
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4122
as they were kept then, the difference of meates, Lyghtes, Perfumes, and all that is set downe in wryting by Moyses:
as they were kept then, the difference of Meats, Lights, Perfumes, and all that is Set down in writing by Moses:
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4123
for all those thinges must bee vanished away at the comming of Christ:
for all those things must be vanished away At the coming of christ:
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and yit for all that, let vs hold still the Lawe that God hath giuen vs, which is inuiolable:
and yet for all that, let us hold still the Law that God hath given us, which is inviolable:
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4125
that is too wit, let vs woorship him purely, let vs call vpō him, let vs put our trust in him, let vs do him homage for all the benefites that he hath bestowed vppon vs,
that is too wit, let us worship him purely, let us call upon him, let us put our trust in him, let us do him homage for all the benefits that he hath bestowed upon us,
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4126
and let vs hallowe his name.
and let us hallow his name.
cc vvb pno12 vvi po31 n1.
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4127
Agein, let vs aduyze our selues too walke in purenesse of lyfe, and with such conscience towardes our neyghbours,
Again, let us aduyze our selves too walk in pureness of life, and with such conscience towards our neighbours,
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4128
as we may doo no man wrong or harme: and finally let vs withdrawe our selues from all the defilements of the world.
as we may do no man wrong or harm: and finally let us withdraw our selves from all the defilements of the world.
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4129
Heere yee see that the Lawe which God hath giuen vs too rule our lyfe by, must continew still:
Here ye see that the Law which God hath given us too Rule our life by, must continue still:
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4130
for that is not abolished, but only that which consisted in traditions, and in the figures that serued but for the tyme,
for that is not abolished, but only that which consisted in traditions, and in the figures that served but for the time,
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4131
and were too haue an end by Iesus Christ.
and were too have an end by Iesus christ.
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4132
Now seing it behoueth vs too giue ouer the shadowes that were vsed, and had their full scope in the tyme of Moyses and the Prophetes:
Now sing it behooves us too give over the shadows that were used, and had their full scope in the time of Moses and the prophets:
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4133
it is much more reason that the Christian Church should not now adayes bee burdened with mens inuentions.
it is much more reason that the Christian Church should not now adays be burdened with men's Inventions.
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4134
According wherunto S. Paule •elleth vs, that we must content our selues with Gods Lawe, which serueth too shewe vs how wee may be vnblamable, that is too wit, by walking in ryghtuousenesse, Iustice, faythfulnesse,
According whereunto S. Paul •elleth us, that we must content our selves with God's Law, which serveth too show us how we may be Unblamable, that is too wit, by walking in ryghtuousenesse, justice, faithfulness,
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4135
and mercy, and specially by calling vppon God purely, and after a spirituall manner. Marke that for one poynt.
and mercy, and specially by calling upon God purely, and After a spiritual manner. Mark that for one point.
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4136
Agein, he sayth that the shadowes of the Law should in these dayes, not only be superfluous,
Again, he say that the shadows of the Law should in these days, not only be superfluous,
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4137
but also as a curtaine to keepe vs still in darknesse, and too let vs from seeing our Lord Iesus Christ,
but also as a curtain to keep us still in darkness, and too let us from seeing our Lord Iesus christ,
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4138
as wee ought too doo, in the mirror of his Gospell.
as we ought too do, in the mirror of his Gospel.
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4139
Therfore let vs conclude, that the ryghtuousenesse which God requyreth at our handes, is another maner of one,
Therefore let us conclude, that the ryghtuousenesse which God requireth At our hands, is Another manner of one,
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4140
than that which the papistes haue imagined: for all the thinges which they terme Gods seruice, are but starke gewgawes.
than that which the Papists have imagined: for all the things which they term God's service, Are but stark gewgaws.
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4141
Yea and wheretoo serue they all, but onely too deface the peculiar operation of our Lord Iesus Christ? For the poore ignorant soules are hilde fast too them,
Yea and whereto serve they all, but only too deface the peculiar operation of our Lord Iesus christ? For the poor ignorant Souls Are hilde fast too them,
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4142
and stand poring altoogither vppon them.
and stand poring altoogither upon them.
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4143
When I speake of ignorant soules, I meane the ablest sort of them, euen thos• that thinke themselues too •ee of greatest capacitie:
When I speak of ignorant Souls, I mean the Ablest sort of them, even thos• that think themselves too •ee of greatest capacity:
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4144
for they are all intangled lyke wre•chd beastes.
for they Are all entangled like wre•chd beasts.
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4145
And therefore let vs learne too holde vs too the singlenesse of the Gospell, and too looke vppon our Lord Iesus Christ there,
And Therefore let us Learn too hold us too the singleness of the Gospel, and too look upon our Lord Iesus christ there,
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4146
lyke as he also 〈 ◊ 〉 familiarly vntoo vs, too the intent wee myght bee aduaunced by him,
like as he also 〈 ◊ 〉 familiarly unto us, too the intent we might be advanced by him,
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4147
and boldly call God our father, and flee too him for refuge, not doubting but that he wil bee neere vs, whensoeuer wee cal vppon him in truth.
and boldly call God our father, and flee too him for refuge, not doubting but that he will be near us, whensoever we call upon him in truth.
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4148
Now let vs cast our selues downe before the Maiestie of our good God, with acknowledgement of our faults, praying him that his making of vs too feele them more and more, may cause vs too forsake them by true repentaunce,
Now let us cast our selves down before the Majesty of our good God, with acknowledgement of our Faults, praying him that his making of us too feel them more and more, may cause us too forsake them by true Repentance,
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4149
and too walke continually aright, and too giue our selues too holy conuersation.
and too walk continually aright, and too give our selves too holy Conversation.
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4150
And that forasmuch as wee bee so weake, that there will alwayes •ee manie vices in vs:
And that forasmuch as we be so weak, that there will always •ee many vices in us:
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4151
it may please him too hold vs vp till he haue taken vs out of he world,
it may please him too hold us up till he have taken us out of he world,
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4152
and throughly fashioned vs lyke too his owne image, according too the ground worke which he hath begun in vs. And so let vs all say, Almighty God heauenly father. &c.
and thoroughly fashioned us like too his own image, according too the ground work which he hath begun in us And so let us all say, Almighty God heavenly father. etc.
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4153
The.xiiii. Sermon, which is the sixth vppon the second Chapter.
The xiiii Sermon, which is the sixth upon the second Chapter.
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4193
Yea and euen they also which neuer heard of the Gospell, are vtterly excluded from this treasure.
Yea and even they also which never herd of the Gospel, Are utterly excluded from this treasure.
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4154
16 Iesus Christ hath reconcyled vs both in one body, too the end, too knit both the one and the other vntoo God by his crosse, killing the enmitie therby.
16 Iesus christ hath reconciled us both in one body, too the end, too knit both the one and the other unto God by his cross, killing the enmity thereby.
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17 And being come, be preached peace too you that were farre of, and too them that were nere hand.
17 And being come, be preached peace too you that were Far of, and too them that were never hand.
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18 For by him both twayne of vs haue accesse too the father in one spirit.
18 For by him both twayne of us have access too the father in one Spirit.
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19 Therfore yee be no more straungers and forreyners, but fellowe citizens with the Saints, and household folke of God.
19 Therefore ye be no more Strangers and forreyners, but fellow Citizens with the Saints, and household folk of God.
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WEe haue seene this morning, how S. Paul hath told vntoo such as were erst without hope of saluation, that they were so much the more bound vntoo God for his calling of them too bee of the number of his children, seeyng it was not a common and ordinarie thing,
we have seen this morning, how S. Paul hath told unto such as were erst without hope of salvation, that they were so much the more bound unto God for his calling of them too be of the number of his children, seeing it was not a Common and ordinary thing,
pns12 vhb vvn d n1, c-crq n1 np1 vhz vvn p-acp d c-acp vbdr av p-acp n1 pp-f n1, cst pns32 vbdr av av-d dt av-dc vvn p-acp np1 p-acp po31 n-vvg pp-f pno32 av vbi pp-f dt n1 pp-f po31 n2, vvg pn31 vbds xx dt j cc j n1,
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nor a thing that was looked for.
nor a thing that was looked for.
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On the other syde he did also beate downe all pryde, too the intent that the Iewes myght not thinke in themselues, that the priuiledge of adoption was of their owne purchacing,
On the other side he did also beat down all pride, too the intent that the Iewes might not think in themselves, that the privilege of adoption was of their own purchacing,
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nor vaunt themselues though God had preferred them before all the rest of the world.
nor vaunt themselves though God had preferred them before all the rest of the world.
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And now goyng foreward still with the same matter, he sayeth, that wee vvere reconcyled, as vvel the one syde as the other, by the death of Iesus Christ,
And now going forward still with the same matter, he Saith, that we were reconciled, as well the one side as the other, by the death of Iesus christ,
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and that in so dooyng he hath knit vs toogither intoo one body, putting all enmitie too death by his crosse. and that in so doing he hath knit us together into one body, putting all enmity too death by his cross.
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This serueth too expresse better the thing that wee haue seene already.
This serveth too express better the thing that we have seen already.
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He had sayd that wee must come vntoo God by the meanes of our Lord Iesus Christ:
He had said that we must come unto God by the means of our Lord Iesus christ:
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for without him wee bee all a farre of, as well Iewes as Gentyles, bycause wee bee all sinners,
for without him we be all a Far of, as well Iewes as Gentiles, Because we be all Sinners,
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and God in an enemye too vs, till his wrath bee appeazed towardes vs. Now S. Paule sheweth, that that is done by his bearing of our sinnes vppon his crosse.
and God in an enemy too us, till his wrath be appeased towards us Now S. Paul shows, that that is done by his bearing of our Sins upon his cross.
cc np1 p-acp dt n1 av pno12, c-acp po31 n1 vbi vvn p-acp pno12 av n1 np1 vvz, cst d vbz vdn p-acp po31 n-vvg pp-f po12 n2 p-acp po31 n1.
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For it is by his obedience, that all our iniquities are put awaye, and it is by his sacrifyzce, that our sinnes are washt away.
For it is by his Obedience, that all our iniquities Are put away, and it is by his sacrifyzce, that our Sins Are washed away.
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To bee short, were it not for the death and passion of our Lord I•sus Christ, wee should stand bound still in the hand wryting that is spoken of in the second too the Colossians.
To be short, were it not for the death and passion of our Lord I•sus christ, we should stand bound still in the hand writing that is spoken of in the second too the colossians.
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For if wee should come too reckening, who durst open his mouth too excuze himself before God, For if we should come too reckoning, who durst open his Mouth too excuze himself before God,
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or ( looke too ) scape the damnation that all of vs haue deserued? For if wee should go about too alledge but one poynt, there would bee a thousand too stop our mouthes,
or (look too) escape the damnation that all of us have deserved? For if we should go about too allege but one point, there would be a thousand too stop our mouths,
cc (vvb av) vvb dt n1 cst d pp-f pno12 vhb vvn? p-acp cs pns12 vmd vvi a-acp av vvi cc-acp crd n1, pc-acp vmd vbi dt crd av vvb po12 n2,
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And for that cause S. Paule addeth, that Iesus Christ hath preached peace to them that vvere neere,
And for that cause S. Paul adds, that Iesus christ hath preached peace to them that were near,
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so as wee should bee driuen too stand still all confounded, till wee came too the remedie, that is too wit, that Iesus Christ hath by his death made so full satisfaction for all our dettes, that wee bee quitted and released.
so as we should be driven too stand still all confounded, till we Come too the remedy, that is too wit, that Iesus christ hath by his death made so full satisfaction for all our debts, that we be quit and released.
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That then is the thing which S. Paule handleth as now, too the end wee myght knowe what maner of accesse it is that he speaketh of.
That then is the thing which S. Paul handleth as now, too the end we might know what manner of access it is that he speaks of.
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For, too preace intoo Gods presence, in cace as wee bee of our selues, were too great a boldnesse.
For, too press into God's presence, in case as we be of our selves, were too great a boldness.
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But when it is told vs, that God wil not lay our sinnes and misdeeds to our charge,
But when it is told us, that God will not lay our Sins and misdeeds to our charge,
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bycause Iesus Christ hath put them all away by his death:
Because Iesus christ hath put them all away by his death:
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then is it no rashnesse at all for vs too go vntoo God with our heades bolt vpryght,
then is it not rashness At all for us too go unto God with our Heads bolt upright,
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but we haue a good foundation, and a boldnesse that God lyketh well of.
but we have a good Foundation, and a boldness that God liketh well of.
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Therfore as oft as wee haue occasion too pray, or too fyght ageinst anie temptations, let vs learne too knowe that wee haue neede too bee incoraged too patience,
Therefore as oft as we have occasion too pray, or too fight against any temptations, let us Learn too know that we have need too be encouraged too patience,
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and too bee asserteyned of the euerlasting lyfe, and too repayre all wholly for refuge too the death and passion of the sonne of God, knowing that vntill such tyme as wee bee dipped in his blud,
and too be asserteyned of the everlasting life, and too repair all wholly for refuge too the death and passion of the son of God, knowing that until such time as we be dipped in his blood,
cc av vbi vvn pp-f dt j n1, cc av vvi d av-jn p-acp n1 av dt n1 cc n1 pp-f dt n1 pp-f np1, vvg cst c-acp d n1 c-acp pns12 vbb vvn p-acp po31 n1,
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and washed by the woorking of his holie spirit, wee shall euermore bee lothely, and God will iustly shake vs of,
and washed by the working of his holy Spirit, we shall evermore be loathly, and God will justly shake us of,
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and bee alwayes a iudge too vs in sted of being our father. And it is not ynough too knowe that Iesus Christ hath made amendes for vs,
and be always a judge too us in stead of being our father. And it is not enough too know that Iesus christ hath made amends for us,
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yea and that all things requysyte too our saluation, were fully accomplished and performed by his death and passion:
yea and that all things requysyte too our salvation, were Fully accomplished and performed by his death and passion:
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but wee must also therwithall receyue the benefyte thereof in such maner as it is ministred vntoo vs. For what shall it auayle the Iewes, Turkes,
but we must also therewithal receive the benefit thereof in such manner as it is ministered unto us For what shall it avail the Iewes, Turkes,
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and other lyke, that Gods sonne vndertooke the condemnation that belonged too vs? They shal rather bee hild dubble giltie,
and other like, that God's son undertook the condemnation that belonged too us? They shall rather be held double guilty,
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bycause that by their vnthankfulnesse they bereeue themselues of the benefyte wherof they myght haue bin parttakers,
Because that by their unthankfulness they bereeue themselves of the benefit whereof they might have been partakers,
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if they had receyued the promises of the Gospell by fayth.
if they had received the promises of the Gospel by faith.
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But the Iewes on the one syde blaspheme our Lord Iesus Christ, the Turks on the other syde laughe him too scorne,
But the Iewes on the one side Blaspheme our Lord Iesus christ, the Turks on the other side laugh him too scorn,
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and count him but as a night ghost.
and count him but as a night ghost.
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And the Papists labour with tooth and nayle to deface his power, and too rob him of the greatest part of his graces.
And the Papists labour with tooth and nail to deface his power, and too rob him of the greatest part of his graces.
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These therfore shall fynde that the death which the sonne God hath suffered, serueth too increace their cursednesse,
These Therefore shall find that the death which the son God hath suffered, serveth too increase their cursedness,
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and too kindle Gods wrath so much the more ageinst them.
and too kindle God's wrath so much the more against them.
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Wherby he sheweth, that whē the Gospel is preached, we be dayly put in possession of the saluation which was purchaced for vs by our Lord Iesus Christ, at •eastwyse if wee lay holde on him by trew fayth that hath taken lyuely roote in our hartes, too bring foorth good fruite.
Whereby he shows, that when the Gospel is preached, we be daily put in possession of the salvation which was purchased for us by our Lord Iesus christ, At •eastwyse if we lay hold on him by true faith that hath taken lively root in our hearts, too bring forth good fruit.
c-crq pns31 vvz, cst c-crq dt n1 vbz vvn, pns12 vbb av-j vvn p-acp n1 pp-f dt n1 r-crq vbds vvn p-acp pno12 p-acp po12 n1 np1 np1, p-acp av cs pns12 vvb n1 p-acp pno31 p-acp j n1 cst vhz vvn j n1 p-acp po12 n2, av vvb av j n1.
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Therefore there are twoo things requyred.
Therefore there Are twoo things required.
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The one is, that wee know how that the matter and substance of our saluation is in Iesus Christ:
The one is, that we know how that the matter and substance of our salvation is in Iesus christ:
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and the other is, that the same bee declared too vs by the Gospell. And too the intent wee may bee the surer of this doctrine:
and the other is, that the same be declared too us by the Gospel. And too the intent we may be the Surer of this Doctrine:
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S. Paule sayeth, not that Christ hath sent his Apostles, or set vp a great sort of 〈 ◊ 〉 too bring vs such message:
S. Paul Saith, not that christ hath sent his Apostles, or Set up a great sort of 〈 ◊ 〉 too bring us such message:
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but that Christ himselfe is come too bryng tydings of peace too all men.
but that christ himself is come too bring tidings of peace too all men.
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Nowe it is certeyne that our Lord Iesus Christ hath not executed the office of preaching since his Re•urrection, sauing onely among his Disciples, that they myght bee furnished aforehand too preache euery where the doctrine that was committed vntoo them.
Now it is certain that our Lord Iesus christ hath not executed the office of preaching since his Re•urrection, Saving only among his Disciples, that they might be furnished aforehand too preach every where the Doctrine that was committed unto them.
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But S. Paule sayeth, that he preached too such as had erst bin farre of from God.
But S. Paul Saith, that he preached too such as had erst been Far of from God.
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He did not this in his owne person.
He did not this in his own person.
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Then is it certeyne that S. Paule speaketh of that preaching of the Gospell, which was doone by the Ministers that were appoynted by God,
Then is it certain that S. Paul speaks of that preaching of the Gospel, which was done by the Ministers that were appointed by God,
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and by our Lord Iesus Christ.
and by our Lord Iesus christ.
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And yit notwithstanding he sayeth, that it was Christ himself that preached, namely too the end wee should yeeld the greater reuerence too the Gospell,
And yet notwithstanding he Saith, that it was christ himself that preached, namely too the end we should yield the greater Reverence too the Gospel,
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and hold it as the truthe authorized by God, and euerye of vs submit himself too it without any geynsaying or replying.
and hold it as the truth authorized by God, and every of us submit himself too it without any geynsaying or replying.
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For if wee haue any doubt of it, let vs not thinke that Iesus Christ shall boote vs any thing at all.
For if we have any doubt of it, let us not think that Iesus christ shall boot us any thing At all.
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Therfore wee must assure our selues of it, yea and (as wee haue seene in the first Chapter) Gods promises must bee sealed in our harts by the holie Ghost, who for the same cause is called the earnestpennye of the lyfe that wee hope for,
Therefore we must assure our selves of it, yea and (as we have seen in the First Chapter) God's promises must be sealed in our hearts by the holy Ghost, who for the same cause is called the earnestpennye of the life that we hope for,
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and the verye signe, manuell, or seale that God printeth in vs, too the end, that our fayth should bee in full certeintie.
and the very Signen, manual, or seal that God printeth in us, too the end, that our faith should be in full certainty.
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Wee see then wherat S. Paule amed in this text, in saying that Iesus Christ being rayzed from the dead,
we see then whereat S. Paul amed in this text, in saying that Iesus christ being razed from the dead,
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and hauing performed the charge that was inioyned him by God his father, was our Redeemer,
and having performed the charge that was enjoined him by God his father, was our Redeemer,
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and also the bringer of the same me•sage vntoo vs, not for once and away,
and also the bringer of the same me•sage unto us, not for once and away,
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and calleth vs too him with his owne voyce, bycause he seeth vs too bee as sheepe that go astraye.
and calls us too him with his own voice, Because he sees us too be as sheep that go astray.
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but by continuall preaching of it, insomuch that he will haue his mouth still open euen too the end, too witnesse vnto vs, that in him wee shall assuredly fynd all that wee can wish too bring vs too the heauenly lyfe.
but by continual preaching of it, insomuch that he will have his Mouth still open even too the end, too witness unto us, that in him we shall assuredly find all that we can wish too bring us too the heavenly life.
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Now then must wee not bee very blocks, if we be not touched too the quicke, at the hearing of these woords? It is trew that the sonne of God fleeteth not from place too place,
Now then must we not be very blocks, if we be not touched too the quick, At the hearing of these words? It is true that the son of God fleeteth not from place too place,
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nor is conuersant heere beneath among vs in visible fashion, nother were that requisite.
nor is conversant Here beneath among us in visible fashion, neither were that requisite.
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But yit for all that, the doctrine which wee preache in his name, ought too haue lyke anthoritie,
But yet for all that, the Doctrine which we preach in his name, ought too have like Authority,
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as if hee spake to vs himselfe mouth to mouth. And for the same cause also dooth hee say, Hee that heareth you, heareth mee,
as if he spoke to us himself Mouth to Mouth. And for the same cause also doth he say, He that hears you, hears me,
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and he that receyueth you, receyueth mee: and likewyse, he that reiecteth you, reiecteth mee.
and he that receiveth you, receiveth me: and likewise, he that rejects you, rejects me.
cc pns31 cst vvz pn22, vvz pno11: cc av, pns31 cst vvz pn22, vvz pno11.
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And agein, by this meanes is God my father honored, euen by your beeleeuing of the Gospel.
And again, by this means is God my father honoured, even by your beeleeuing of the Gospel.
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And contrariwise he hath great wrong and reproch doone vnto him, when the things are douted of that are so wel certifyed there.
And contrariwise he hath great wrong and reproach done unto him, when the things Are doubted of that Are so well certified there.
cc av pns31 vhz j j-jn cc n1 vdn p-acp pno31, c-crq dt n2 vbr vvd pp-f cst vbr av av vvn a-acp.
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The Pope & al the rabble of his Clergie alledge this for the mayntenance of their tyrannie.
The Pope & all the rabble of his Clergy allege this for the maintenance of their tyranny.
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But our Lord Iesus Christes meaning was, too warrant vs the message that concerneth the forgiuenesse of our sinnes, wherwith our eares are beaten continually.
But our Lord Iesus Christ's meaning was, too warrant us the message that concerns the forgiveness of our Sins, wherewith our ears Are beaten continually.
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For wee shall alwayes hang in a mamering and doubt, if wee bee not throughly perswaded and resolued, that all thinges conteyned in the Gospell, are hild of Iesus Christ, who is the infallible truth it self.
For we shall always hang in a mamering and doubt, if we be not thoroughly persuaded and resolved, that all things contained in the Gospel, Are held of Iesus christ, who is the infallible truth it self.
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For if wee haue an eye too men, wee shall bee euer wauering and doubtfull.
For if we have an eye too men, we shall be ever wavering and doubtful.
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And for proofe thereof, what can they bring vs of their owne growing, but vtter vanitie and leazing? So then,
And for proof thereof, what can they bring us of their own growing, but utter vanity and leazing? So then,
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although our Lord Iesus Christ abyde still in his heauenly glory, and wee bee absent from him in body,
although our Lord Iesus christ abide still in his heavenly glory, and we be absent from him in body,
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yea and that it bee a straunge thing to vs, too say, that he dwelleth in vs, and that wheresoeuer twoo or three bee gathered toogither in his name, he is in the middes of them:
yea and that it be a strange thing to us, too say, that he dwells in us, and that wheresoever twoo or three bee gathered together in his name, he is in the mids of them:
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yit notwithstanding wee must bee fully assured of this poynt, that when the pure doctrine of the Gospell is preached, it is all one as if he himselfe spake vntoo vs,
yet notwithstanding we must be Fully assured of this point, that when the pure Doctrine of the Gospel is preached, it is all one as if he himself spoke unto us,
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and were familiarly conuersant heere among vs. Then too bee short, our fayth must ame at him,
and were familiarly conversant Here among us Then too be short, our faith must ame At him,
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as at the very marke or butte of it, and we must rest vppon him.
as At the very mark or butt of it, and we must rest upon him.
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And although wee bee peaked asyde heere and there: yit his mynd is too gather vs togither agein to be of his flocke.
And although we be peaked aside Here and there: yet his mind is too gather us together again to be of his flock.
cc cs pns12 vbb vvn av av cc a-acp: av po31 n1 vbz av vvb pno12 av av pc-acp vbi pp-f po31 n1.
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And seeyng that God his father hath sent him too bee a faythfull witnesse, looke whatsoeuer is •old vs truly in his name, wee must receyue it without any geynsaying.
And seeing that God his father hath sent him too be a faithful witness, look whatsoever is •old us truly in his name, we must receive it without any geynsaying.
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Furthermore, as wee haue heere wherwith too strengthen vs in trew constancie of fayth, and too arme vs ageinst all the assaultes and alarumes that Satan can giue vs:
Furthermore, as we have Here wherewith too strengthen us in true constancy of faith, and too arm us against all the assaults and alarums that Satan can give us:
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so it is a great shame for vs when wee bee deafe at the hearing of the Gospell,
so it is a great shame for us when we be deaf At the hearing of the Gospel,
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or let it alone as a thing hanging in the aire, taking it too bee but as a fable or a thing of no valew.
or let it alone as a thing hanging in the air, taking it too be but as a fable or a thing of no value.
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And yit for all that, most men now adayes doo eyther despyze the Gospell, or else are so besotted, that they discant of it,
And yet for all that, most men now adays do either despyze the Gospel, or Else Are so besotted, that they discant of it,
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as of a tryfle, or else make but a mocke of it.
as of a trifle, or Else make but a mock of it.
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Some hauing heard Sermons, or hauing bin taught at some Lecture, or by some other meanes, will perchaunce say, it is possible that this may bee trew:
some having herd Sermons, or having been taught At Some Lecture, or by Some other means, will perchance say, it is possible that this may be true:
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and as for mee, I wil not say nay to it:
and as for me, I will not say nay to it:
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but forasmuch as I am no clerk nor diuine, it is al one too mee, I will let it alone still in his ordinarie course.
but forasmuch as I am no clerk nor divine, it is all one too me, I will let it alone still in his ordinary course.
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Some other will say, Tush, I will hold mee too the fayth of my forefathers: For it is too daungerous a matter to chaunge. Some agein say thus:
some other will say, Tush, I will hold me too the faith of my Forefathers: For it is too dangerous a matter to change. some again say thus:
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How so? It is a new doctrine, that wee neuer heard of before.
How so? It is a new Doctrine, that we never herd of before.
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And othersome being not contented with such scornfulnesse, adde outragious crueltie, and fight openly ageinst it, in so much that they could find in their hartes too plucke God out of his seate, wheruppon they fall to sheading of innocent blud, indeuoring to the vttermost of their power, too wype away the remembrance of the Gospell.
And Othersome being not contented with such scornfulness, add outrageous cruelty, and fight openly against it, in so much that they could find in their hearts too pluck God out of his seat, whereupon they fallen to shedding of innocent blood, endeavouring to the uttermost of their power, too wipe away the remembrance of the Gospel.
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But in the meane whyle, let vs vnderstand, that whensoeuer the message of our saluation is set foorth vntoo vs,
But in the mean while, let us understand, that whensoever the message of our salvation is Set forth unto us,
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if wee despyze it, wee shalbee giltie not only reiecting a benefite that was brought vs by a mortall creature,
if we despyze it, we shalbe guilty not only rejecting a benefit that was brought us by a Mortal creature,
cs pns12 vvb pn31, pns12 vmb|vbi j xx av-j vvg dt n1 cst vbds vvn pno12 p-acp dt j-jn n1,
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but also of shetting the gate ageinst Gods sonne, when he came too seeke vs to our saluation.
but also of shetting the gate against God's son, when he Come too seek us to our salvation.
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And therfore too quicken vp our slothfulnesse, and too correct the cursed stubbornnesse that myght hinder our full and obedient yeelding too the Gospell:
And Therefore too quicken up our slothfulness, and too correct the cursed stubbornness that might hinder our full and obedient yielding too the Gospel:
cc av av vvi a-acp po12 n1, cc av vvi dt j-vvn n1 cst vmd vvi po12 j cc j vvg av dt n1:
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let vs mark that the preaching therof is not a thing doone by haphazard, nother doo men come of their owne selues,
let us mark that the preaching thereof is not a thing done by haphazard, neither do men come of their own selves,
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as sayeth S. Paule also too the Romanes:
as Saith S. Paul also too the Romans:
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but Gad himself visiteth vs, and commeth vntoo vs, and our Lord Iesus Christ performeth still the dewtie of a shepeherd, but Gad himself Visiteth us, and comes unto us, and our Lord Iesus christ Performeth still the duty of a shepherd,
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as oft as it is tolde vs, that God will be mercifull to vs for his sake:
as oft as it is told us, that God will be merciful to us for his sake:
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Were this well printed in our hartes, surely wee should bee better disposed, not only to receyue the doctrine of the Gospell with all humilitie,
Were this well printed in our hearts, surely we should be better disposed, not only to receive the Doctrine of the Gospel with all humility,
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but also too bee inflamed with such a zeale and earnestnesse, that the whole world should be nothing in comparison with vs. Too bee short, Gods woord would bee as sweete as honnie to vs,
but also too be inflamed with such a zeal and earnestness, that the Whole world should be nothing in comparison with us Too be short, God's word would be as sweet as honey to us,
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and more precious than all goold and siluer, considering that the sonne of God being in the glory of God his father, doth neuerthelesse make vs to heare his voyce,
and more precious than all gold and silver, considering that the son of God being in the glory of God his father, does nevertheless make us to hear his voice,
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and that not as one that speaketh a farre of, or with a sound that vanisheth away in the ayre,
and that not as one that speaks a Far of, or with a found that Vanishes away in the air,
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or in such wyse as wee haue no certeine record of the thinges that he speaketh:
or in such wise as we have no certain record of the things that he speaks:
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but as one that commeth and preacheth too vs himself.
but as one that comes and Preacheth too us himself.
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For looke what is done by his authoritie, and according to the commission that he gaue and commited too his Apostles:
For look what is done by his Authority, and according to the commission that he gave and committed too his Apostles:
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it becommeth vs too receyue it for his sake, as I haue declared afore.
it becomes us too receive it for his sake, as I have declared afore.
pn31 vvz pno12 av vvi pn31 p-acp po31 n1, c-acp pns11 vhb vvn a-acp.
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Moreouer S. Paules intent here, is to prouoke vs too receyue the Gospell with all obedience, not onely for the worthinesse of the person of our Lord Iesus Christ:
Moreover S. Paul's intent Here, is to provoke us too receive the Gospel with all Obedience, not only for the worthiness of the person of our Lord Iesus christ:
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but also for the things that are conteyned in the Gospell it self: for it is the message of peace, sayth he.
but also for the things that Are contained in the Gospel it self: for it is the message of peace, say he.
cc-acp av c-acp dt n2 cst vbr vvn p-acp dt n1 pn31 n1: c-acp pn31 vbz dt n1 pp-f n1, vvz pns31.
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Let vs consider what it is to haue warre with him that made vs and fashioned vs. If wee haue an enemy in this world,
Let us Consider what it is to have war with him that made us and fashioned us If we have an enemy in this world,
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although he be but a frayle man, and haue no very great credit: Yit will wee bee afrayd least he shonld practize some pollicie or spight ageinst vs, or reuenge himself by force.
although he be but a frail man, and have no very great credit: Yet will we be afraid lest he should practice Some policy or spite against us, or revenge himself by force.
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Too bee short, wee would euer bee vnquiet, so long as we had any enemies in this world.
Too be short, we would ever be unquiet, so long as we had any enemies in this world.
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Must we not then needes be tootoo brutish, seeing wee fall a sleepe when God sheweth himself too bee ageinst vs,
Must we not then needs be tootoo brutish, seeing we fallen a sleep when God shows himself too be against us,
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and that he is armed too take vengeance vppon vs? If we considered well what it is too haue warre with God, (as in deede our sinnes ceasse not to prouoke him to displeasure) we should finde on the contrary part, what a benefite it is too haue peace and attonement with him.
and that he is armed too take vengeance upon us? If we considered well what it is to have war with God, (as in deed our Sins cease not to provoke him to displeasure) we should find on the contrary part, what a benefit it is to have peace and atonement with him.
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Now seeing that this is brought vs by the Gospell, wherby wee enter possession of the attonement that was made by Iesus Christ, whe• he offered himselfe in sacrifize by his death:
Now seeing that this is brought us by the Gospel, whereby we enter possession of the atonement that was made by Iesus christ, whe• he offered himself in sacrifice by his death:
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it is a thing that ought too inflame vs in such wise, as too make vs imbrace the Gospell with earnest zeale,
it is a thing that ought too inflame us in such wise, as too make us embrace the Gospel with earnest zeal,
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and too giue ouer our whole minde thereuntoo.
and too give over our Whole mind thereunto.
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yit their offring themselues vntoo him is it not with si•glenesse and substanciall soundenesse of hart:
yet their offering themselves unto him is it not with si•glenesse and substantial soundenesse of heart:
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So then considering the coldenesse and lazinesse that is in vs, let vs so much the more thinke vppon this saying,
So then considering the coldness and laziness that is in us, let us so much the more think upon this saying,
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and applye the same too our vse, namely, first too knowe that the sonne of God refuzeth not too teache vs,
and apply the same too our use, namely, First too know that the son of God refuzeth not too teach us,
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and too be o•r scholemaster, so wee bee contented too bee his schollers:
and too be o•r Schoolmaster, so we be contented too be his Scholars:
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and secondly that wee shall haue a doctrine which is more too bee desired, than all the pleasures, honour, and goods of the world:
and secondly that we shall have a Doctrine which is more too be desired, than all the pleasures, honour, and goods of the world:
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that is too wit, that wee bee at peace with God, and that being sure of his fauour towards vs, wee may haue recourse and accesse vntoo him,
that is too wit, that we be At peace with God, and that being sure of his favour towards us, we may have recourse and access unto him,
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and bee receyued as his children at his hand. Well ought wee too note that:
and be received as his children At his hand. Well ought we too note that:
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for S. Paule ment too shewe which is the trew peace, bycause many men thinke themselues well at ease, which notwithstanding haue no peace with God.
for S. Paul meant too show which is the true peace, Because many men think themselves well At ease, which notwithstanding have no peace with God.
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For some are puffed vp with diuelish self weening, as the Monks and Fryers in the popedome, who perswade themselues that they haue deserued so well at Gods hand,
For Some Are puffed up with devilish self weening, as the Monks and Friars in the popedom, who persuade themselves that they have deserved so well At God's hand,
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as there can no fault bee found in them.
as there can no fault be found in them.
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They then which ground themselues after that manner vppon their owne vertues and good deedes, thinke that God is bound vntoo them,
They then which ground themselves After that manner upon their own Virtues and good Deeds, think that God is bound unto them,
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and they may well bee luld asleepe, bycause Satan besotteth them with the foolish self trust which they haue conceyued:
and they may well be lulled asleep, Because Satan besotteth them with the foolish self trust which they have conceived:
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and that is bycause they ame not at God, but haue forged an Idoll in their owne head.
and that is Because they ame not At God, but have forged an Idol in their own head.
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And in good fayth, what are the things that they would content God withal, but gewgawes and baggagely trifles,
And in good faith, what Are the things that they would content God withal, but gewgaws and baggagely trifles,
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as if they would still babes with them? The Papists must take a sprinkling of holy water, they must all too be crosse themselues, they must fast this wake,
as if they would still babes with them? The Papists must take a sprinkling of holy water, they must all too be cross themselves, they must fast this wake,
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and that wake, they must gad on pilgrimage, they must forbeare eating of flesh vpon such a day, they must babble thus many Paternusters, they must set vp a candle to such a saynt, they must here thus many masses, they must say thus many meaculpaze.
and that wake, they must gad on pilgrimage, they must forbear eating of Flesh upon such a day, they must babble thus many Paternusters, they must Set up a candle to such a saint, they must Here thus many masses, they must say thus many meaculpaze.
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Too bee short, when a man hath raked them all on a heape, it is certeyne that they be but the scrapings and offals of all filthinesse.
Too be short, when a man hath raked them all on a heap, it is certain that they be but the scrapings and offals of all filthiness.
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And yit to their seeming, God is wel payd with them, as who should say, he were an Idol,
And yet to their seeming, God is well paid with them, as who should say, he were an Idol,
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or a little babe, as I sayd afore.
or a little babe, as I said afore.
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Wee see then that none of all those hipocrits that are so puffed vp with presumption, can haue any peace with God.
we see then that none of all those hipocrits that Are so puffed up with presumption, can have any peace with God.
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But forasmuch as they fetch such windlasses and looke not at God, but askewe, and though they make countenaunce of approching vnto God,
But forasmuch as they fetch such windlasses and look not At God, but askew, and though they make countenance of approaching unto God,
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& therfore let vs play the good fellowes. Hereupon they fall to vnthriftinesse, some after one fashion, & some after another.
& Therefore let us play the good Fellows. Hereupon they fallen to unthriftiness, Some After one fashion, & Some After Another.
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They haue a thousand wayes too destruction, and all confederate themselues ageinst God as much as is possible.
They have a thousand ways too destruction, and all confederate themselves against God as much as is possible.
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Therefore for bycause there haue alwayes bin so many, yea and to many, that bring their owne consciences a fleepe:
Therefore for Because there have always been so many, yea and to many, that bring their own Consciences a fleepe:
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S. Paule in this place (lyke as also in the ••ft too the Romanes ) setteth downe the tr•w peace:
S. Paul in this place (like as also in the ••ft too the Romans) sets down the tr•w peace:
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which is, that when wee come vntoo God, and must present our selues before his Maiestie, wee bee sure that he will pitie vs,
which is, that when we come unto God, and must present our selves before his Majesty, we be sure that he will pity us,
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and not lay our sinnes to our chage, but receyue vs as his owne children.
and not lay our Sins to our change, but receive us as his own children.
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Then if we intend to enoye this spirituall peace, which passeth all the goods of the world:
Then if we intend to enoye this spiritual peace, which passes all the goods of the world:
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let vs •earne too haue warre with our selues.
let us •earne too have war with our selves.
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And how is that? It is, first too knowe that wee bee damned and forlorne,
And how is that? It is, First too know that we be damned and forlorn,
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and that there is no hope of remedie for vs, wherby too get out of the pit of destruction agein,
and that there is no hope of remedy for us, whereby too get out of the pit of destruction again,
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except wee bee recouered by meanes of our Lord Iesus Christ.
except we be recovered by means of our Lord Iesus christ.
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When wee bee so bereft of all vntoward selftrust in our own deserts, and knowe that wee bee emptie and starke naked:
When we be so bereft of all untoward selftrust in our own deserts, and know that we be empty and stark naked:
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let vs repayre as poore beggers vntoo God: that is the thing that is requisite for the atteynment of trew peace.
let us repair as poor beggars unto God: that is the thing that is requisite for the atteynment of true peace.
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And by the way also let vs not thinke too gayne any thing by being blockishe ▪ so wee should fall• sleepe in this world:
And by the Way also let us not think too gain any thing by being blockish ▪ so we should fall• sleep in this world:
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bnt let vs vnderstand, that forasmuch as wee haue no certeyne tyme (appoynted vs,) it is our duetye to summon our selues euening and morning before God,
but let us understand, that forasmuch as we have no certain time (appointed us,) it is our duty to summon our selves evening and morning before God,
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and too examine our sinnes throughly, and too bee both sorie and ashamed of them.
and too examine our Sins thoroughly, and too be both sorry and ashamed of them.
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When wee haue once learned too make warre thus ageinst our owne vyces, and too plye it throughly without Hipocrisie and counterfetting:
When we have once learned too make war thus against our own vices, and too ply it thoroughly without Hypocrisy and counterfeiting:
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then are wee in the hygh way too the peace which our Lord Iesus Christ dooth publish and preache vntoo vs euery day by the Gospell.
then Are we in the high Way too the peace which our Lord Iesus christ doth publish and preach unto us every day by the Gospel.
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And that is the very cause why S. Paule sayeth expresly, that by him wee haue enterance in vntoo the father.
And that is the very cause why S. Paul Saith expressly, that by him we have Entrance in unto the father.
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As if he should say, that no vnbeleeuers, no heathenish worldlinges, no mockers of God, no dullardes which thinke not of their euerlasting saluation, can by any meanes taste of what valew the peace is, which wee obteyne by the Gospell,
As if he should say, that no unbelievers, no Heathenish worldlings, no mockers of God, no dullards which think not of their everlasting salvation, can by any means taste of what value the peace is, which we obtain by the Gospel,
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or (conceyue) how precious and amyable it is.
or (conceive) how precious and amiable it is.
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The one is, that in seeking attonement with men, wee must alwayes haue our eye vppon God,
The one is, that in seeking atonement with men, we must always have our eye upon God,
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And why? For they put too many scarfes before their faces, too keepe them from beyng abashed at Gods Iustice,
And why? For they put too many scarves before their faces, too keep them from being abashed At God's justice,
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and from beyng striken with terrour of their sinnes. Too bee shorte, they make themselues wilfully drunken, that they myght haue a senslesse conscience,
and from being stricken with terror of their Sins. Too be short, they make themselves wilfully drunken, that they might have a senseless conscience,
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and they bere•ue themselues of all vnderstanding, as though they were brute beastes.
and they bere•ue themselves of all understanding, as though they were brutus beasts.
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But when wee consider that all our welfare consisteth in beyng able too haue all our recourse vntoo God,
But when we Consider that all our welfare Consisteth in being able too have all our recourse unto God,
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and that our comming too him is certeine also, yea and that the way is open for vs too go thither familiarly:
and that our coming too him is certain also, yea and that the Way is open for us too go thither familiarly:
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surely then will wee forget all other things, and long too bee made parttakers of our Lord Iesus Christ,
surely then will we forget all other things, and long too be made partakers of our Lord Iesus christ,
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and too bee vnited intoo his body, too the ende that God may receyue vs,
and too be united into his body, too the end that God may receive us,
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and wee call vppon him with full trust in our necessitie, and settle our selues vppon the loue that he beareth vs, not doubting but that whatsoeuer is offered vs in the Gospell, is all one as if God vttered his hart among vs.
and we call upon him with full trust in our necessity, and settle our selves upon the love that he bears us, not doubting but that whatsoever is offered us in the Gospel, is all one as if God uttered his heart among us
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Now S. Paule hauing spoken of the preaching of the Gospell, addeth purposely, In one Spirit. He had sayd afore, that wee bee all knit toogither in the flesh of our Lord Iesus Christ,
Now S. Paul having spoken of the preaching of the Gospel, adds purposely, In one Spirit. He had said afore, that we be all knit together in the Flesh of our Lord Iesus christ,
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namely ▪ for that he tooke our nature vpon him, & by that meanes abolished and tooke away the cursednesse that was in Adam.
namely ▪ for that he took our nature upon him, & by that means abolished and took away the cursedness that was in Adam.
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Neuerthelesse, the dooing therof in the person of the sonne of God were not ynough, if the Gospell wer not as a meane to him.
Nevertheless, the doing thereof in the person of the son of God were not enough, if the Gospel were not as a mean to him.
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Now therfore for a third poynt, S. Paule addeth, that wee must communicate all of one spirit.
Now Therefore for a third point, S. Paul adds, that we must communicate all of one Spirit.
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For although the Gospell bee preached, yit are there manie stubborne persons, and others so be•narled in this world, that they thinke no more of the heauenly lyfe, than doggs and Swyne doo.
For although the Gospel be preached, yet Are there many stubborn Persons, and Others so be•narled in this world, that they think no more of the heavenly life, than Dogs and Swine do.
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Othersome agein are so saped in their hipocrisie, that although God doo call vs all and allure vs sweetly too him in the person of his sonne, the number of them that come vntoo God is verye small.
Othersome again Are so saped in their hypocrisy, that although God do call us all and allure us sweetly too him in the person of his son, the number of them that come unto God is very small.
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For this cause S. Paule sayth, that wee must haue Gods spirit.
For this cause S. Paul say, that we must have God's Spirit.
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For it is certein, that by nature wee bee variable, and not only euery one of vs will needs haue his opinion by himselfe,
For it is certain, that by nature we be variable, and not only every one of us will needs have his opinion by himself,
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but also wee change euery minute of an houre, by meanes whereof, wee bee so farre of from beeing all of one accorde, that none of vs abydeth setled in his opinion, from morning to nyght,
but also we change every minute of an hour, by means whereof, we be so Far of from being all of one accord, that none of us Abideth settled in his opinion, from morning to night,
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except he bee gouerned of God.
except he be governed of God.
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It standeth vs then on hand, when wee heare the Gospell preached, too haue Gods spirit to guyde and gouerne vs,
It Stands us then on hand, when we hear the Gospel preached, too have God's Spirit to guide and govern us,
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soo as wee may throughly imbrace our Lord Iesus Christ, and by him haue accesse too the father.
so as we may thoroughly embrace our Lord Iesus christ, and by him have access too the father.
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Now therfore wee must beare in mynd, first that when our Lord Iesus Christ exhorteth vs by his ministers (according also as S. Paule sayeth in the second too the Corinthians:) wee ought too bee well dispozed too come vnto him, yea and to runne vntoo him,
Now Therefore we must bear in mind, First that when our Lord Iesus christ exhorteth us by his Ministers (according also as S. Paul Saith in the second too the Corinthians:) we ought too be well dispozed too come unto him, yea and to run unto him,
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euen with inforcing our selues aboue all power of man.
even with enforcing our selves above all power of man.
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For (when wee haue doone what wee can) yit shall wee haue none accesse vntoo him,
For (when we have done what we can) yet shall we have none access unto him,
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but all our indeuer shall rather bee a retyring backe, than a going foreward, vnlesse his spirit guyde vs. So much the more then doth it stand vs on hand too pray God too touch vs with his holy spirit,
but all our endeavour shall rather be a retiring back, than a going forward, unless his Spirit guide us So much the more then does it stand us on hand too pray God too touch us with his holy Spirit,
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& to cause him to make vs way vnto him, as is sayd in the eyght to the Romans, and as we haue seene also lykewyse too the Galathians.
& to cause him to make us Way unto him, as is said in the eyght to the Roman, and as we have seen also likewise too the Galatians.
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For there S. Paule putteth a difference betwixt Gods children, and the Reprobats. Wee (sayeth he) haue the spirit of adoption, wherby wee crye, Abba father.
For there S. Paul putteth a difference betwixt God's children, and the Reprobates. we (Saith he) have the Spirit of adoption, whereby we cry, Abba father.
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Wee should not knowe him of our selnes (sayeth he) bycause there is nothing in vs but infirmitie:
we should not know him of our selnes (Saith he) Because there is nothing in us but infirmity:
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and it were too great a rashnesse in vs, too call God our father.
and it were too great a rashness in us, too call God our father.
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But when God hath once sealed the truth of his Gospell in vs by his holie spirit,
But when God hath once sealed the truth of his Gospel in us by his holy Spirit,
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and inlyghtened vs inwardly, so as wee know it is he that speaketh: and thertoo hath assured vs of his goodnesse and mercie:
and inlyghtened us inwardly, so as we know it is he that speaks: and thertoo hath assured us of his Goodness and mercy:
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then may wee freely and with open mouth crye out, that he is our father.
then may we freely and with open Mouth cry out, that he is our father.
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And soo yee see in effect what wee haue too beare in mynd, too the intent that none of vs trust too his owne brayne,
And so ye see in Effect what we have too bear in mind, too the intent that none of us trust too his own brain,
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when the Gospell is preached vnto him, but that in cosideration of the rudenesse and weaknesse that is in vs, wee suffer our selues too bee gouerned by Gods spirit, which is the chefe kye wherby the gate of paradise is opened vnto vs. And for that cause also is it sayd, that wee must be besprinckled with the blud of our Lord Iesus Christ, as S. Peter termeth it in his first Epistle.
when the Gospel is preached unto him, but that in consideration of the rudeness and weakness that is in us, we suffer our selves too be governed by God's Spirit, which is the chief kye whereby the gate of paradise is opened unto us And for that cause also is it said, that we must be besprinkled with the blood of our Lord Iesus christ, as S. Peter termeth it in his First Epistle.
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For the same cause also the Apostle in the Epistle to the Hebrewes sayth, that Iesus Christ was offred vp in spirit:
For the same cause also the Apostle in the Epistle to the Hebrews say, that Iesus christ was offered up in Spirit:
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meaning that his sacrifyze wherby he purchaced vs ryghtuousnes, should still be as a vayne thing to vs,
meaning that his sacrifyze whereby he purchased us righteousness, should still be as a vain thing to us,
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if the holie Ghost wrought not in it by his powre.
if the holy Ghost wrought not in it by his pour.
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And S. Paul going forward with the matter that hath bin declared hertofore, addeth also, that as vvell they that vvere farre of,
And S. Paul going forward with the matter that hath been declared heretofore, adds also, that as well they that were Far of,
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as they that vvere neere hand, had heard the sayd message, & that the same is set afore vs also at this day, to the end we myght bee confirmed in it more and more.as they that were near hand, had herd the said message, & that the same is Set afore us also At this day, to the end we might be confirmed in it more and more.
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And (as I haue sayd alredy) by those that were neere, he meaneth the Iewes who had had some familiaritie with God theretoofore,
And (as I have said already) by those that were near, he means the Iewes who had had Some familiarity with God theretoofore,
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bycause he had acquaynted himselfe with them, by giuing them his Lawe, telling them that he receyued theyr linage too be the protector thereof.
Because he had acquainted himself with them, by giving them his Law, telling them that he received their lineage too be the protector thereof.
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Howbeeit, that was not too knit them throughly vntoo him, till he had pardoned their sinnes, which was doone by the meanes of Iesus Christ.
Howbeit, that was not too knit them thoroughly unto him, till he had pardoned their Sins, which was done by the means of Iesus christ.
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For the Lawe could yeeld them nothing but terrour and anguish of mynd, & curse them throughout,
For the Law could yield them nothing but terror and anguish of mind, & curse them throughout,
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and sink them downe too the bottom of hell, as S. Paule sayeth in the third too the Romans, and specially in the third Chapter of the second Epistle too the Corinthians.
and sink them down too the bottom of hell, as S. Paul Saith in the third too the Roman, and specially in the third Chapter of the second Epistle too the Corinthians.
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Therfore it was requisite that the Gospell should bee added thereuntoo.
Therefore it was requisite that the Gospel should be added thereunto.
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Now it is certein that Dauid & the other holy Prophetes, and lykewyse all the kings and the faythfull that liued vnder the old Testament, had not the Gospel so manifestly as we haue:
Now it is certain that David & the other holy prophets, and likewise all the Kings and the faithful that lived under the old Testament, had not the Gospel so manifestly as we have:
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but yit in very substance God declared vnto thē, that he of his owne free goodnesse receyued them too mercie,
but yet in very substance God declared unto them, that he of his own free Goodness received them too mercy,
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for the redeemers sake in whom they trusted.
for the redeemer's sake in whom they trusted.
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If the Lawe bee separated from the Gospell, it not only profiteth them not at all which rest vppon it:
If the Law be separated from the Gospel, it not only profiteth them not At all which rest upon it:
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but also serueth too beate them downe, and too thunder vpon them, and too shewe them how dreadfull Gods maiestie is.
but also serveth too beat them down, and too thunder upon them, and too show them how dreadful God's majesty is.
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It is in the Gospell then that wee haue peace: and therefore it stoode the Iewes in hand too bee made partakers of that doctrine.
It is in the Gospel then that we have peace: and Therefore it stood the Iewes in hand too be made partakers of that Doctrine.
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And as for vs that come of the Gentyles, wee ought (as I sayd this morning) too acknowledge so much the better, the dubble recognisance wherin wee stand bound vnto God,
And as for us that come of the Gentiles, we ought (as I said this morning) too acknowledge so much the better, the double recognisance wherein we stand bound unto God,
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for that he hath voutsafed too make vs fellowes (with his peculiar people,) vs (I say) that were as things borne out of tyme,
for that he hath vouchsafed too make us Fellows (with his peculiar people,) us (I say) that were as things born out of time,
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wee runne not apace vntoo him, both hot in zeale, and earnest in carefulnesse, too shewe howe wee knowe that all our welfare, ioye, happinesse,
we run not apace unto him, both hight in zeal, and earnest in carefulness, too show how we know that all our welfare, joy, happiness,
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and too put vs in the companie of those whom he had chozen and adopted afore, in such wyse as the recordes of the Prophets are now fulfilled, wherin it is sayd, yee Gentyles and Nations, glorifye yee God with his owne people:
and too put us in the company of those whom he had chozen and adopted afore, in such wise as the records of the prophets Are now fulfilled, wherein it is said, ye Gentiles and nations, Glorify ye God with his own people:
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wherby the holie Ghost foreshewed that there should be such a melodie, that all men should sing Gods prayses,
whereby the holy Ghost foreshowed that there should be such a melody, that all men should sing God's praises,
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euen as well the Gentyles as the Iewes, when they were once knit toogither, and gathered from out of the scattering wherin all of vs are,
even as well the Gentiles as the Iewes, when they were once knit together, and gathered from out of the scattering wherein all of us Are,
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as is sayd alredie, and as wee haue seene afore.
as is said already, and as we have seen afore.
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Wee see then wherat S. Paule amed, in saying that the Gospell was preached too all men,
we see then whereat S. Paul amed, in saying that the Gospel was preached too all men,
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as well them that were farre of, as them that were neere. And that is it which he treateth of in the tenth too the Romans.
as well them that were Far of, as them that were near. And that is it which he Treateth of in the tenth too the Roman.
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For there he sheweth that wee should euer bee scanning, and neuer resolued of our fayth,
For there he shows that we should ever be scanning, and never resolved of our faith,
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if wee knew not that the preaching of the Gospel proceeded of Gods authoritie, & of his vnchaungeable ordinance.
if we knew not that the preaching of the Gospel proceeded of God's Authority, & of his unchangeable Ordinance.
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It is not for men (sayeth he) too put foorth them•elues, except God send them.
It is not for men (Saith he) too put forth them•elues, except God send them.
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And God hath begunne too teache the worlde at all tymes heeretofore, though not by preaching or wryting,
And God hath begun too teach the world At all times heretofore, though not by preaching or writing,
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yit by the onely sight of the world it sel•e.
yet by the only sighed of the world it sel•e.
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No maruell therefore (sayeth he) though God haue voutsafed at this time too extend his grace too all Nations, by making them too knowe that he would bee their father.
No marvel Therefore (Saith he) though God have vouchsafed At this time too extend his grace too all nations, by making them too know that he would be their father.
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Now then, lyke as on the one side, it stoode the Iewes on hand too knowe howe great neede they had too bee reconcyled too God by Iesus Christ,
Now then, like as on the one side, it stood the Iewes on hand too know how great need they had too be reconciled too God by Iesus christ,
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and not too bee deceyued by trusting too theyr birthryght, or too their Circumcision, or too any of all these shadowes of the Law,
and not too be deceived by trusting too their birthryght, or too their Circumcision, or too any of all these shadows of the Law,
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but that it behoued them too flee too the onely meanes that I haue treated of,
but that it behooved them too flee too the only means that I have treated of,
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namely, that God receyued them too mercy, for the eternall sacrifyzes sake which Iesus Christ offered:
namely, that God received them too mercy, for the Eternal Sacrifices sake which Iesus christ offered:
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so let vs on our syde learne too magnify Gods goodnesse, seeyng he hath voutsafed too cast vs too bee of his houshold and Church, notwithstanding that wee were cut of and banished from it before.
so let us on our side Learn too magnify God's Goodness, seeing he hath vouchsafed too cast us too be of his household and Church, notwithstanding that we were Cut of and banished from it before.
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And therefore let vs looke too our selues, that wee let not this benefite vanish away,
And Therefore let us look too our selves, that we let not this benefit vanish away,
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ne be depryued of it through our owne vnthankfulnesse.
ne be deprived of it through our own unthankfulness.
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For what excuce will there bee for vs, if when God calleth vs too heauen in the person of his onely sonne,
For what excuce will there be for us, if when God calls us too heaven in the person of his only son,
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so as Iesus Christ telleth vs, that it is he himselfe which commeth too seeke vs,
so as Iesus christ Telleth us, that it is he himself which comes too seek us,
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and glory, consist in beyng ioyned too our God? which cannot bee but through his free goodnesse.
and glory, consist in being joined too our God? which cannot be but through his free Goodness.
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Agein, when wee refuze too receyue this peace, let vs bee afrayde that Iesus Christ will chaunge his voyce:
Again, when we refuse too receive this peace, let us be afraid that Iesus christ will change his voice:
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for it is certeine that the Gospell dooth alwayes behyght dan•nation too such as frame not themselues too Gods will.
for it is certain that the Gospel doth always behyght dan•nation too such as frame not themselves to God's will.
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And it is not for nought that the scripture speaketh of binding, as wel as of loozing• for our Lord Iesus Christ ment too shewe vs, that it is the very nature and dewtie of the Gospell, too plucke vs out of the bondage and prison wherin wee bee hild,
And it is not for nought that the scripture speaks of binding, as well as of loozing• for our Lord Iesus christ meant too show us, that it is the very nature and duty of the Gospel, too pluck us out of the bondage and prison wherein we be held,
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vntill he hath set vs free:
until he hath Set us free:
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and so is it his owne office also, as he himselfe sayeth in the eyght of S. Iohn, where he declareth the same thing,
and so is it his own office also, as he himself Saith in the eyght of S. John, where he Declareth the same thing,
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howbeeit, he addeth, that there are bondes also prepared for those that take him not for their redeemer,
howbeit, he adds, that there Are bonds also prepared for those that take him not for their redeemer,
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ne suffer themselues too bee set free by him.
ne suffer themselves to be Set free by him.
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And that is it which he meaneth in S. Iohn, when he sayeth, whose sinnes soeuer yee release, they bee released vntoo them,
And that is it which he means in S. John, when he Saith, whose Sins soever ye release, they be released unto them,
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and whose soeuer yee withhold, they be withhild.
and whose soever ye withhold, they be withhild.
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Then dooth he shewe, that when wee preache the Gospell, wee must first of all declare the message of Reconciliation, which thing is spoken of in the first too the Corinthians, in the place by mee before alledged.
Then doth he show, that when we preach the Gospel, we must First of all declare the message of Reconciliation, which thing is spoken of in the First too the Corinthians, in the place by me before alleged.
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Thus yee see that the thing which wee haue too doo continually, is too shewe that God hath bin so kynd vntoo vs,
Thus ye see that the thing which we have too do continually, is too show that God hath been so kind unto us,
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as too bee at one with vs in the person of his sonne, yea and too receyue vs too bee himselfe, that we myght washed and scoured from all our filthinesse,
as too be At one with us in the person of his son, yea and too receive us too be himself, that we might washed and scoured from all our filthiness,
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and bee accepted for ryghtuous before him. Lo how wretched soules are vnbound, lo how poore captiues are let out of prison,
and be accepted for righteous before him. Lo how wretched Souls Are unbound, lo how poor captives Are let out of prison,
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Lo how they that erst were plundged in darkenesse of death, are brought out ageyn too the lyght of lyfe.
Lo how they that erst were plunge in darkness of death, Are brought out again too the Light of life.
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But on the other syde, wee haue also commission too withhold sinnes, by threatening the despyzers of Gods woorde with Gods horrible wrath, (and by telling them) that when they haue shaken their eares,
But on the other side, we have also commission too withhold Sins, by threatening the despyzers of God's word with God's horrible wrath, (and by telling them) that when they have shaken their ears,
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and thinke themselues too be scaped, the doctrine that they haue heard, must bee as ropes and fetters too bynd them withall.
and think themselves to be escaped, the Doctrine that they have herd, must be as ropes and fetters too bind them withal.
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According wheruntoo S. Paule sayeth expresly in another place, that wee haue vengeance ready for all such as •et themselues ageinst our doctrine.
According wheruntoo S. Paul Saith expressly in Another place, that we have vengeance ready for all such as •et themselves against our Doctrine.
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Yea though they bee the hyghest in the world, yit if they set vp their bristles ageinst God,
Yea though they be the highest in the world, yet if they Set up their bristles against God,
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and de•pyze him, they shall not scape the damnation that is threatened them, at leastwyse when the faythfull haue once performed their obedience.
and de•pyze him, they shall not escape the damnation that is threatened them, At leastwise when the faithful have once performed their Obedience.
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And in deede when an enemie summoneth a people, there is trembling for feare, least they shall fynde no mercy,
And in deed when an enemy summoneth a people, there is trembling for Fear, lest they shall find no mercy,
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if reasonable conditions should bee refuzed:
if reasonable conditions should be refuzed:
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and when wee bee come too it, wee must bee setled in it more and more.
and when we be come too it, we must be settled in it more and more.
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and what then shalbe doone, when God commeth, not onely too will vs too yeeld our selues vntoo him,
and what then shall done, when God comes, not only too will us too yield our selves unto him,
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but also too offer himselfe too vs, and will haue vs too possesse him and all his goods in the person of Iesus Christ? What shall become of vs,
but also too offer himself too us, and will have us too possess him and all his goods in the person of Iesus christ? What shall become of us,
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if wee refuze such grace, when he vseth such kyndnesse towardes vs? Must not horrible damnation lyght vppon so villanous pryde and scornfulnesse,
if we refuse such grace, when he uses such kindness towards us? Must not horrible damnation Light upon so villainous pride and scornfulness,
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when men voutsafe not too receyue him, euen him which not only procureth their saluation,
when men vouchsafe not too receive him, even him which not only procureth their salvation,
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but also created them, and by whom they bee mainteyned? Then let vs learne too marke well this doctrine wherein peace is spoken of, too the ende wee prouoke not God any more,
but also created them, and by whom they be maintained? Then let us Learn too mark well this Doctrine wherein peace is spoken of, too the end we provoke not God any more,
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ne turne our bread intoo bane, and our meate intoo mortall poyson: but that wee may bee quickened truely by the grace which God offereth vs dayly.
ne turn our bred into bane, and our meat into Mortal poison: but that we may be quickened truly by the grace which God Offereth us daily.
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And for that cause Saint Paule concludeth, that they which are so touched with Gods spirit, to obey the Gospell simply and substancially, are no more straungers, but rather fellovvcit•zens vvith the Sayncts, and Gods houshold folk.
And for that cause Saint Paul Concludeth, that they which Are so touched with God's Spirit, to obey the Gospel simply and substantially, Are no more Strangers, but rather fellovvcit•zens with the Saints, and God's household folk.
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And this tendeth still too the end that I haue noted afore:
And this tendeth still too the end that I have noted afore:
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that is too wit, that Gods name should bee glorified as it deserueth, and that wee should not step lyghtly too him as wee bee woont too doo.
that is too wit, that God's name should be glorified as it deserves, and that we should not step lightly too him as we be wont to do.
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For wee thinke too discharge our selues with one woord, by saying that Iesus Christ is our redeemer.
For we think too discharge our selves with one word, by saying that Iesus christ is our redeemer.
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But let vs alwayes call to remembrance what wee haue bin, and in what taking we were, til Iesus Christ drew vs out of the dungeons of death.
But let us always call to remembrance what we have been, and in what taking we were, till Iesus christ drew us out of the dungeons of death.
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For the worde straungers, importeth that which wee haue seene heertoofore:
For the word Strangers, imports that which we have seen heertoofore:
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namely that before the Gospell was preached, the Gentyles were without hope of saluation, cut of from Gods fauour, without promises, without God in the world:
namely that before the Gospel was preached, the Gentiles were without hope of salvation, Cut of from God's favour, without promises, without God in the world:
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insomuch that although they liued heere, although they were fed and susteyned by the good thinges that God gaue them,
insomuch that although they lived Here, although they were fed and sustained by the good things that God gave them,
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although they inioyed the lyght of the sunne: yit neuerthelesse they were without God. And at the same poynt are all vnbeleeuers.
although they enjoyed the Light of the sun: yet nevertheless they were without God. And At the same point Are all unbelievers.
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So then, S. Paules rehercing what our redemption was when Iesus Christ came too find vs,
So then, S. Paul's rehercing what our redemption was when Iesus christ Come too find us,
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& reached vs his hand to guide vs too God his father, is too the end that wee should learne to• yeeld hym the whole prayse of our saluation.
& reached us his hand to guide us too God his father, is too the end that we should Learn to• yield him the Whole praise of our salvation.
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Heeruppon he sayeth, that wee bee citizens of heauen, companions with the Angelles of Paradise, and fellowes with the holy kings and Prophets.
Hereupon he Saith, that we be Citizens of heaven, Sodales with the Angels of Paradise, and Fellows with the holy Kings and prophets.
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That is a thing which wee must euer haue a care of.
That is a thing which we must ever have a care of.
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When there is any talke of the Prophetes and Apostles, or of any of the Saynctes and Martyrs, wee haue them in admiration,
When there is any talk of the prophets and Apostles, or of any of the Saints and Martyrs, we have them in admiration,
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and good reason wee should so:
and good reason we should so:
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but in the meane whyle wee regard not wherfore the holy Ghoste setteth them before vs. The Papistes make Idolles of them,
but in the mean while we regard not Wherefore the holy Ghost sets them before us The Papists make Idols of them,
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and (too theyr seeming) they haue honored S. Paule and S. Peter well, when they haue decked them with Gods fethers.
and (too their seeming) they have honoured S. Paul and S. Peter well, when they have decked them with God's Feathers.
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But contrarywyse it is sayd h•ere, that when God setteth foorth the grace that he gaue vntoo them, it is too the ende that wee shoulde bethinke vs of the benefite that he bestoweth vppon vs, in that he mustereth vs in their band.
But contrariwise it is said h•ere, that when God sets forth the grace that he gave unto them, it is too the end that we should bethink us of the benefit that he bestoweth upon us, in that he mustereth us in their band.
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According wherunto the Apostle in the .xii. to the Hebrewes, sayth, that they might to be vnto vs as a great & thicke cloud of witnesses, that we myght followe their example the more cherefully,
According whereunto the Apostle in the xii to the Hebrews, say, that they might to be unto us as a great & thick cloud of Witnesses, that we might follow their Exampl the more cheerfully,
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and walke on in the way that they shewe vs. Agein, when God hath made vs too perceyue the inestimable good which he doth vs, in matching vs with the Prophetes, Apostles, Martyrs,
and walk on in the Way that they show us Again, when God hath made us too perceive the inestimable good which he does us, in matching us with the prophets, Apostles, Martyrs,
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and all the faythfull, let vs go yit further, (and consider) that he hath made vs fellowcitizens with the Angelles of heauen.
and all the faithful, let us go yet further, (and Consider) that he hath made us fellowcitizens with the Angels of heaven.
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A man would take great labour for a citizenship, Freedenizonship, or Burgesship of this world, and yit notwithstanding they be but incoms of this lyfe:
A man would take great labour for a citizenship, Freedenizonship, or Burgessship of this world, and yet notwithstanding they be but incomes of this life:
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And what is this lyfe of ours? A flyghtfull shadow which fleeteth away out of hand.
And what is this life of ours? A flyghtfull shadow which fleeteth away out of hand.
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Behold, God calleth vs, not only to soiorne in his Church as straungers, but also too assure vs that he admitteth and accepteth vs for his children,
Behold, God calls us, not only to sojourn in his Church as Strangers, but also too assure us that he admitteth and Accepteth us for his children,
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so as wee may with trew trust, and as it were with one mouth boldly call vppon him as our father,
so as we may with true trust, and as it were with one Mouth boldly call upon him as our father,
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and keepe one tune and melodie with all the Saints. That therfore is the thing which we haue to remember vpon this streyne:
and keep one tune and melody with all the Saints. That Therefore is the thing which we have to Remember upon this streyne:
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which order the Apostle vseth also in the end of the Epistle too the Hebrewes, saying, that we be no more vnder the law, which could do nothing but fray vs,
which order the Apostle uses also in the end of the Epistle too the Hebrews, saying, that we be no more under the law, which could do nothing but fray us,
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bycause there was nothing too bee heard there, but thunderings, and lyghteninges, which were terrible signes of Gods anger.
Because there was nothing too be herd there, but thunderings, and lyghteninges, which were terrible Signs of God's anger.
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and cast our eyes vppon him, without turning away thence at any time.
and cast our eyes upon him, without turning away thence At any time.
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But wee (sayeth he) are come too mount Syon, where wee heare the sweete voyce of God our father, who matcheth vs with his holy spirites, with his Angelles,
But we (Saith he) Are come too mount Syon, where we hear the sweet voice of God our father, who Matches us with his holy spirits, with his Angels,
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and with the soules of his faythfull ones, so as wee bee now of their crew,
and with the Souls of his faithful ones, so as we be now of their crew,
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and may speake vntoo God as it were all with one mouth, bycause wee haue one common head.
and may speak unto God as it were all with one Mouth, Because we have one Common head.
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This is in effect, the thing that wee must beare in mynd. And although wee inioy it not as yit:
This is in Effect, the thing that we must bear in mind. And although we enjoy it not as yet:
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yit notwithstanding wee bee sure, that by the meanes of fayth wee may walke through this present lyfe as straungers too the world,
yet notwithstanding we be sure, that by the means of faith we may walk through this present life as Strangers too the world,
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and that God will not fayle too auow vs for his children and heyres:
and that God will not fail too avow us for his children and Heirs:
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and that although wee bee yit wrapped heere in many vyces and imperfections, yit notwithstanding, all the Saincts of Paradyse doo acknowledge vs for their brethren,
and that although we be yet wrapped Here in many vices and imperfections, yet notwithstanding, all the Saints of Paradise do acknowledge us for their brothers,
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and imbrace vs for our Lorde Iesus Christes sake.
and embrace us for our Lord Iesus Christ's sake.
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Now let vs cast our selues downe before the Maiestie of our good God, with acknowledgment of our faults, praying him too make vs so to feele them,
Now let us cast our selves down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us so to feel them,
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as we may mislike them more & more, & on the other side set our whole mind too the considering of the infinite grace which he extendeth toowards vs, in calling vs vntoo him, too the intent we may not be so spitefull,
as we may mislike them more & more, & on the other side Set our Whole mind too the considering of the infinite grace which he extendeth towards us, in calling us unto him, too the intent we may not be so spiteful,
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nor yit so witlesse and blind, as not to hearken when he speaketh, but rather that wee may obediently through fayth yeelde vntoo the doctrine which he setteth foorth vntoo vs, wherein lyeth all our welfare and saluation:
nor yet so witless and blind, as not to harken when he speaks, but rather that we may obediently through faith yield unto the Doctrine which he sets forth unto us, wherein lies all our welfare and salvation:
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and that the same may plucke vs backe from all the leaud lusts of the world,
and that the same may pluck us back from all the lewd Lustiest of the world,
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and from all the froward affections that thrust vs aside, & turne vs away from him,
and from all the froward affections that thrust us aside, & turn us away from him,
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so as we may grow more and more in his feare and loue, too be fashioned lyke his image,
so as we may grow more and more in his Fear and love, too be fashioned like his image,
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vntill we bee come too his heauenly glory, wheruntoo he calleth vs. That it may please him too graunt this grace, not only too vs,
until we be come too his heavenly glory, wheruntoo he calls us That it may please him too grant this grace, not only too us,
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but also too all people. &c.
but also too all people. etc.
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The.xv. Sermon, which is the seuenth vppon the second Chapter. 19 Then are you no more straungers and forreyners, but fellowe citizens with the Saints,
The xv Sermon, which is the Seventh upon the second Chapter. 19 Then Are you no more Strangers and forreyners, but fellow Citizens with the Saints,
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and the household folke of God ▪
and the household folk of God ▪
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20 Buylded vppon the foundation of the Apostles and Prophets wherof Iesus Christ himselfe is the head corner stone.
20 Builded upon the Foundation of the Apostles and prophets whereof Iesus christ himself is the head corner stone.
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21 In vvhom the whole building being knit toogither, groweth intoo a holy Temple too the Lord:
21 In whom the Whole building being knit together, grows into a holy Temple too the Lord:
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22 In vvhom you also are builded togither, for a dvvelling place of God, in spirit.
22 In whom you also Are built together, for a Dwelling place of God, in Spirit.
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WEe haue seene here alreadie, how the holy Ghost by the mouth of S. Paule, setteth vs out a looking glasse wherin too behold the infinite goodnesse of our God, in pulling vs backe from the d•••eons of death, to make vs his children and heires of the heauenly lyfe.
we have seen Here already, how the holy Ghost by the Mouth of S. Paul, sets us out a looking glass wherein too behold the infinite Goodness of our God, in pulling us back from the d•••eons of death, to make us his children and Heirs of the heavenly life.
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For this cause it is say• ▪ that when we be receyued into the Ch•rch, it is all one as if we were made Citizens, not of some earthly Citie,
For this cause it is say• ▪ that when we be received into the Ch•rch, it is all one as if we were made Citizens, not of Some earthly city,
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but euen of heauen, too bee companions 〈 ◊ 〉 all the 〈 ◊ 〉 and faythful seruaunts of God,
but even of heaven, too be Sodales 〈 ◊ 〉 all the 〈 ◊ 〉 and faithful Servants of God,
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yea and with all the Angels of Paradise. And bycause the Churche is called not onely Gods Citie, but also his house:
yea and with all the Angels of Paradise. And Because the Church is called not only God's city, but also his house:
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therefore Paule addeth, that we bee his houshold folke, therby too inhaunce the grace and fauour that God hath vttered towards vs. For, 〈 ◊ 〉 gathered intoo Gods house,
Therefore Paul adds, that we be his household folk, thereby too inhance the grace and favour that God hath uttered towards us For, 〈 ◊ 〉 gathered into God's house,
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and too haue him neere vntoo vs, and too haue familiar acc•sse continually vnto him, is much more for vs than if wee were but generally of some Citie of his.
and too have him near unto us, and too have familiar acc•sse continually unto him, is much more for us than if we were but generally of Some city of his.
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Wee see then, that bicause men doo neuer sufficiently esteeme the spirituall good that wee receyue by our Lord Iesus Christ:
we see then, that Because men do never sufficiently esteem the spiritual good that we receive by our Lord Iesus christ:
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S. Paul ment to shew here, how it is good reason that we should make more account of the adoptiō wherby God hath so gathered vs toogither by meanes of our Lord Iesus Christ, that we may now be familiarly conuersant with him by hope:
S. Paul meant to show Here, how it is good reason that we should make more account of the adoption whereby God hath so gathered us together by means of our Lord Iesus christ, that we may now be familiarly conversant with him by hope:
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than by al the whole world.
than by all the Whole world.
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And he addeth another similitude, which is, that we be builded to be the temple of God.
And he adds Another similitude, which is, that we be built to be the temple of God.
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Sometymes the holy Scripture sayth, that euery faithful man is the Tēple of God, bycause he dwelleth in vs by his holy spirit.
Sometimes the holy Scripture say, that every faithful man is the Temple of God, Because he dwells in us by his holy Spirit.
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But when it is spoken vniuersally of the whole Churche, then are wee as lyuely stones,
But when it is spoken universally of the Whole Church, then Are we as lively stones,
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and the building is so bound and clozed toogither, that euery of vs serueth too the perfectting therof.
and the building is so bound and closed together, that every of us serveth too the perfectting thereof.
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Then is not the one contrarie too the other.
Then is not the one contrary too the other.
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For euery faythfull bodye alone is the Temple of God, bycause he ought too bee giuen too all holinesse, by the woorking of the holie Ghost,
For every faithful body alone is the Temple of God, Because he ought too be given too all holiness, by the working of the holy Ghost,
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and (as I sayd afore) God abydeth in vs. Howbeeit for asmuch as wee ought not too bee separated asunder,
and (as I said afore) God Abideth in us Howbeit for as as we ought not too be separated asunder,
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but rather to bee knit toogither in vnitie by the bond of fayth ▪ it agreeth very well also, that wee should be named stones,
but rather to be knit together in unity by the bound of faith ▪ it agreeth very well also, that we should be nam stones,
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and that lyke as a building is made of manye stones, wherof there is none but it serueth too some purpose:
and that like as a building is made of many stones, whereof there is none but it serveth too Some purpose:
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that wee knowing what their office is, should not consent too bee taught by such as God neuer made priuie of his wyll,
that we knowing what their office is, should not consent too be taught by such as God never made privy of his will,
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so wee should suffer our selues too bee ioyned too our Lord Iesus Christ by beleef of the Gospell, that God may dwell in vs,
so we should suffer our selves too be joined too our Lord Iesus christ by belief of the Gospel, that God may dwell in us,
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as God reigneth ouer vs, and wee become all one in him: for without that, it shalbee but cursednesse.
as God Reigneth over us, and we become all one in him: for without that, it shalbe but cursedness.
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and bee there purely woorshipped, and wee bee fully assured, that whensoeuer wee call vppon him, wee shall alwayes fynd him at hand too heare vs,
and be there purely worshipped, and we be Fully assured, that whensoever we call upon him, we shall always find him At hand too hear us,
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and that when wee bee gathered toogither in his name, wee shall euermore haue him among vs. That is the thing which S. Paule treateth of heere,
and that when we be gathered together in his name, we shall evermore have him among us That is the thing which S. Paul Treateth of Here,
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when he sayeth, that they which had bin heathen men, and cut of from all hope of saluation, were builded vp by the Gospell to bee made a Temple for God.
when he Saith, that they which had been heathen men, and Cut of from all hope of salvation, were built up by the Gospel to be made a Temple for God.
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Now we see better than afore, how God will take vs for his household:
Now we see better than afore, how God will take us for his household:
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that is too wit, if wee bee taught purely by the doctrine of the Gospell, that God auoweth vs for his Temples, that he is contented too bee worshipped of vs,
that is too wit, if we be taught purely by the Doctrine of the Gospel, that God avoweth us for his Temples, that he is contented too be worshipped of us,
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and that he taketh our seruis in good worth.
and that he Takes our seruis in good worth.
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Therfore vntill such tyme as wee haue the doctrine of the Gospell too giue vs enterance too that excellent benefyte which is vtterly vnestimable, wee cannot bee called nother Citizens of heauen,
Therefore until such time as we have the Doctrine of the Gospel too give us Entrance too that excellent benefit which is utterly unestimable, we cannot be called neither Citizens of heaven,
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nor children of God, nor belongers too his household. And it is added, as well too make vs percey•e what reuerence the Gospell deserueth,
nor children of God, nor belongers too his household. And it is added, as well too make us percey•e what Reverence the Gospel deserves,
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as also too shewe vs that wee neede not to make farre iourneis too seeke it.
as also too show us that we need not to make Far journeys too seek it.
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For God offereth vs the prerogatiue of entring into his house, the doore is set open for vs, at least wyse if wee receyue the promises that he maketh.
For God Offereth us the prerogative of entering into his house, the door is Set open for us, At least wise if we receive the promises that he makes.
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Wee neede not too go about heauen nor earth:
we need not too go about heaven nor earth:
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God telleth vs and assureth vs, that hee hathe adopted vs, too the intent wee should leane all wholly vnto him.
God Telleth us and assureth us, that he hath adopted us, too the intent we should lean all wholly unto him.
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And so ye see how wee may bee familiar with him, and he bee ioyned vnto vs.
And so you see how we may be familiar with him, and he be joined unto us
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But therwithall hee sheweth also where wee should seeke for his woord.
But therewithal he shows also where we should seek for his word.
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For faythlesse men are so spytefull, that they seeke all maner of krinks too shift themselues from God.
For faithless men Are so spiteful, that they seek all manner of krinks too shift themselves from God.
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And surely wee see, that manie make as though they were willing too serue God, so it myght bee apparant too them, that it is he which speaketh:
And surely we see, that many make as though they were willing too serve God, so it might be apparent too them, that it is he which speaks:
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but therwithall they doubt whether the Lawe came of him or no, and whether the Gospell bee his truth or no.
but therewithal they doubt whither the Law Come of him or no, and whither the Gospel be his truth or no.
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Lo how men would shake of Gods yoke too the vttermost of their power, by their shrinking aside,
Lo how men would shake of God's yoke too the uttermost of their power, by their shrinking aside,
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and by their starting holes and shifting. They make protestation with full mouth, that their intent is too humble themselues vnder him:
and by their starting holes and shifting. They make protestation with full Mouth, that their intent is too humble themselves under him:
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and yit they knowe not, nother can they discerne which is his woord. And why is that? Euen bycause of their malice and vnthankfulnesse.
and yet they know not, neither can they discern which is his word. And why is that? Eve Because of their malice and unthankfulness.
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S. Paule therefore too barre all such tryfling excuces, telleth vs that inasmuch as God hath spoken by Moyses and his Prophets,
S. Paul Therefore too bar all such trifling excuces, Telleth us that inasmuch as God hath spoken by Moses and his prophets,
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and finally by his Apostles, wee ought too assure our selues, that al that euer is couteyued in the Lawe,
and finally by his Apostles, we ought too assure our selves, that all that ever is couteyued in the Law,
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and in the Gospel, is the truthe it self, and that we ought not bee afrayd too bee be guyled or deceyued.
and in the Gospel, is the truth it self, and that we ought not be afraid too be be guyled or deceived.
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Wee shall heare manie Replyes, for euery man imagineth whatsoeuer commeth in his fancie. But God authorized his woord sufficiently, when he published his Law.
we shall hear many Replies, for every man imagineth whatsoever comes in his fancy. But God authorized his word sufficiently, when he published his Law.
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Agein, he gaue sufficient authoritie too his Prophets: and finally his Gospel was ratified and sealed with miracles ynow.
Again, he gave sufficient Authority too his prophets: and finally his Gospel was ratified and sealed with Miracles enough.
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Therfore it is not for vs too say, wee knowe not whether it bee Gods woord or no:
Therefore it is not for us too say, we know not whither it be God's word or no:
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For it is in our mouth, it is neere at hand to vs, insomuch that God hathe voutsafed to feed vs lyke littel babes with it, by sending vs mortall men to speake it too vs face to face.
For it is in our Mouth, it is near At hand to us, insomuch that God hath vouchsafed to feed us like little babes with it, by sending us Mortal men to speak it too us face to face.
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So then let vs learne first of all, not to sor• in the ayre, when the receyuing of Gods woord commeth in question.
So then let us Learn First of all, not to sor• in the air, when the receiving of God's word comes in question.
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Let vs bee contented that he hath giuen vs sufficient record of his wil by his Prophets and Apostles (and so shall wee yeeld him obedience) though it hath pleased him too vse such instrumentes of his holy spirit:
Let us be contented that he hath given us sufficient record of his will by his prophets and Apostles (and so shall we yield him Obedience) though it hath pleased him too use such Instruments of his holy Spirit:
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for our fayth cannot bee without humilitie, and God taketh a tryall thereof, in making mortall men too bee the meanes wherby he communicateth himselfe vntoo vs. Take it therefore for a principale, that it must not greeue vs though God appeere not in visible shape,
for our faith cannot be without humility, and God Takes a trial thereof, in making Mortal men too be the means whereby he Communicateth himself unto us Take it Therefore for a principal, that it must not grieve us though God appear not in visible shape,
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or though he send vs not his Angells from heauen.
or though he send us not his Angels from heaven.
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For it ought too suffyze vs, that wee knowe that the Prophetes and Apostles are sufficient witnesses, chozen and ordeyned too bring vs the message of saluation.
For it ought too suffyze us, that we know that the prophets and Apostles Are sufficient Witnesses, chozen and ordained too bring us the message of salvation.
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And by the waye Saint Paule sheweth, that there is very good agreement betweene the Lawe, the Prophetes, and the Gospell.
And by the Way Saint Paul shows, that there is very good agreement between the Law, the prophets, and the Gospel.
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In deede wee haue seene heretofore, that the vse of the ceremonies is at an ende:
In deed we have seen heretofore, that the use of the ceremonies is At an end:
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but yit for all that, the substance of them continueth still.
but yet for all that, the substance of them Continueth still.
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And when God caused the Gospell too bee preached openly too the woorld, it was not for that he was vnconstant,
And when God caused the Gospel too be preached openly too the world, it was not for that he was unconstant,
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nor for that he intended too teache men after a new and straunge fashion, wherwith the Lawe was nothing acquaynted:
nor for that he intended too teach men After a new and strange fashion, wherewith the Law was nothing acquainted:
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for the Lawe and the Prophetes bare witnesse continually too our Lord Iesus Christ.
for the Law and the prophets bore witness continually too our Lord Iesus christ.
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And therby also are wee put in mynd, too further our selues by all the things that are conteyned in Moyses and in the rest of the Prophetes.
And thereby also Are we put in mind, too further our selves by all the things that Are contained in Moses and in the rest of the prophets.
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For now adayes there are some fantasticall folk, which think that for all doctrine, wee ought too haue no more but the new Testament,
For now adays there Are Some fantastical folk, which think that for all Doctrine, we ought too have no more but the new Testament,
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and that all the rest is superfluous. It is trew indeede, that al perfection of wisdome is throughly conteyned in the Gospell:
and that all the rest is superfluous. It is true indeed, that all perfection of Wisdom is thoroughly contained in the Gospel:
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but yit dooth it not therfore followe, that wee ought not too bee edifyed by the Lawe and the Prophetes:
but yet doth it not Therefore follow, that we ought not too be edified by the Law and the prophets:
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for wee see that the Apostles themselues confirmed their doctrine by their testimonies.
for we see that the Apostles themselves confirmed their Doctrine by their testimonies.
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And heere when S. Paule sayeth, that wee must bee builded vppon their foundation, he sheweth sufficiently, that whatsoeuer things our Lord betooke vntoo them in old tyme, is profitable for vs at this day,
And Here when S. Paul Saith, that we must be built upon their Foundation, he shows sufficiently, that whatsoever things our Lord betook unto them in old time, is profitable for us At this day,
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and wee must practize it, and put it in vre.
and we must practice it, and put it in use.
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Lykewyse S. Peter sayeth, that they serued not only for their owne tyme, but also for ours.
Likewise S. Peter Saith, that they served not only for their own time, but also for ours.
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Trew it is, that they gaue some tast of our Lord Iesus Christ, and of the good things that are imparted to vs by his meanes:
True it is, that they gave Some taste of our Lord Iesus christ, and of the good things that Are imparted to us by his means:
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but yit it is wee that are come too the fulnesse of the tyme ▪ as sayeth S. Paule in another place.
but yet it is we that Are come too the fullness of the time ▪ as Saith S. Paul in Another place.
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And the same is also a verifying of S. Peters saying, that is too wit, that the doctrine of the Prophetes poynteth at vs,
And the same is also a verifying of S. Peter's saying, that is too wit, that the Doctrine of the prophets pointeth At us,
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and wee haue more ful fruition and greater fruite of it, than they that heard it spoken.
and we have more full fruition and greater fruit of it, than they that herd it spoken.
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For wee haue so great a lyght in Iesus Christ, that the things which were then darke, are now manifestly open and knowen vntoo vs. So then, let vs studie the Lawe and the Prophetes, knowing wel that they leade vs to our Lord Iesus Christ.
For we have so great a Light in Iesus christ, that the things which were then dark, Are now manifestly open and known unto us So then, let us study the Law and the prophets, knowing well that they lead us to our Lord Iesus christ.
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For he is the marke that is set before vs, and wherat wee leuell at this day, accordingly as it is said, that Iesus Christ is the end of the Law,
For he is the mark that is Set before us, and whereat we level At this day, accordingly as it is said, that Iesus christ is the end of the Law,
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and also the patterne that Moyses sawe on the mountain.
and also the pattern that Moses saw on the mountain.
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It is sayd, that the Lawe and the Prophetes beare witnesse of him, and euen our Lord Iesus Christ himselfe vpbraydeth the Iewes, (telling them) that forasmuch as they boasted of the Lawe, they were so much the more blame woorthie and lesse too bee excuzed afore God,
It is said, that the Law and the prophets bear witness of him, and even our Lord Iesus christ himself upbraideth the Iewes, (telling them) that forasmuch as they boasted of the Law, they were so much the more blame worthy and less to be excuzed afore God,
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and their offence was so much the more heynous and vnreasonable, bycause they reiected him, to whom the Lawe sendeth vs,
and their offence was so much the more heinous and unreasonable, Because they rejected him, to whom the Law sends us,
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and too whom the Lawe would holde vs backe.
and too whom the Law would hold us back.
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So then, hereuppon wee haue too gather, that too profite well in the holy scripture, wee must alwayes resort to our Lord Iesus Christ,
So then, hereupon we have too gather, that too profit well in the holy scripture, we must always resort to our Lord Iesus christ,
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Yee shall see a number of folk that Martir themselues exceedingly in reading the holy scriptures, they doo nothing else but turne ouer the leaues of it:
Ye shall see a number of folk that Martyr's themselves exceedingly in reading the holy Scriptures, they do nothing Else but turn over the leaves of it:
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and yit at the end of halfe a score yeares, they are as wel seene in it,
and yet At the end of half a score Years, they Are as well seen in it,
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as if they had neuer read line of it.
as if they had never read line of it.
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And why? Bycause they doo but roue vp & downe, & a•e not at any certeyn end,
And why? Because they do but rove up & down, & a•e not At any certain end,
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yea and euen in worldly learning, yee shall see a great sort that take paine ynough,
yea and even in worldly learning, ye shall see a great sort that take pain enough,
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and yit all is to no purpose, bycause they kepe nother order nor measure, nor doo aught else then make a raking toogither on all sides.
and yet all is to no purpose, Because they keep neither order nor measure, nor do aught Else then make a raking together on all sides.
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By meanes wherof they bee euer new too seeke, and can neuer bring any thing too perfection,
By means whereof they be ever new too seek, and can never bring any thing too perfection,
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and although they haue gathered togither a number of sentences of al sorts, yit is there no hold at all in thē.
and although they have gathered together a number of sentences of all sorts, yet is there no hold At all in them.
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Euen so is it with them that labour in reading the holy scripture, and know not which is the poynt that they ought to rest vpon:
Eve so is it with them that labour in reading the holy scripture, and know not which is the point that they ought to rest upon:
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namely how it is our Lord Iesus Christ. For lyke as it is sayd that all our perfection is in the Gospell: namely how it is our Lord Iesus christ. For like as it is said that all our perfection is in the Gospel:
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so on the other side it is said, that our Lord Iesus Christ is giuen vs too bee the wisedome of God his father, as sayth S. Paule in the first too the Corinthians.
so on the other side it is said, that our Lord Iesus christ is given us too be the Wisdom of God his father, as say S. Paul in the First too the Corinthians.
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And lyke as it is sayd of the Lawe, This is the waye, walke yee therein:
And like as it is said of the Law, This is the Way, walk ye therein:
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so also it is sayd of our Lord Iesus Christ, that he is the trew way.
so also it is said of our Lord Iesus christ, that he is the true Way.
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Agein, as it is sayd, Lord, thy word is a Lanterne too guide my steppes by:
Again, as it is said, Lord, thy word is a Lantern too guide my steps by:
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so our Lord Iesus Christ sayeth, I am the light of the world, he that walketh in mee, cannot go amisse.
so our Lord Iesus christ Saith, I am the Light of the world, he that walks in me, cannot go amiss.
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We see then that all that euer is treated of in the holy scripture, is now verified of our Lord Iesus Christ, to shew vs how that he is the onely thing that wee haue too take hold of.
We see then that all that ever is treated of in the holy scripture, is now verified of our Lord Iesus christ, to show us how that he is the only thing that we have too take hold of.
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And in very deede, it is not for nought that he is called the lyuely image of God his father. And in very deed, it is not for nought that he is called the lively image of God his father.
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For although there bee nothing but light in God: For although there be nothing but Light in God:
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yit shall wee neuer bee able too come too that light, till our Lord Iesus Christ come downe too lift vs vp thither, and giue vs enteraunce intoo the place that was shet fast ageinst vs afore.
yet shall we never be able too come too that Light, till our Lord Iesus christ come down too lift us up thither, and give us Entrance into the place that was shet fast against us afore.
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Yee see then that the thing which wee haue too gather vppon those words of S. Paule, is, that the Prophets & Apostles were chozen and ordeined to bring vs to God, by meanes of our Lord Iesus Christ:
Ye see then that the thing which we have too gather upon those words of S. Paul, is, that the prophets & Apostles were chozen and ordained to bring us to God, by means of our Lord Iesus christ:
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who is his very image, and therefore that the onely thing wheron we must settle all our senses and myndes, is too bee edified in the holy scripture.
who is his very image, and Therefore that the only thing whereon we must settle all our Senses and minds, is to be edified in the holy scripture.
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And on the contrary part alos, let vs conclude, that all such as giue themselues too vayne curiosities,
And on the contrary part Alos, let us conclude, that all such as give themselves too vain curiosities,
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and will needes bee wyser than God gyues them leaue too bee, must abyde still in confuzion,
and will needs be Wiser than God gives them leave too be, must abide still in confuzion,
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and in steed of goyng foreward, go more and more backeward, whereof wee see many examples,
and in steed of going forward, go more and more backward, whereof we see many Examples,
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as I sayd •fore, and it standeth vs in hand too profit our selues by them.
as I said •fore, and it Stands us in hand too profit our selves by them.
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For what is the cause of all the corruptions in the world? what is the cause of the great number of errours, of the great abundance of vngodlynesse,
For what is the cause of all the corruptions in the world? what is the cause of the great number of errors, of the great abundance of ungodliness,
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& of the great store of superstitions which raygne euery where, but for that men are ticklish in their owne foolish lu•tes and fleshly lykinges,
& of the great store of superstitions which Reign every where, but for that men Are ticklish in their own foolish lu•tes and fleshly likings,
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and can neuer bee contented with the simplenesse of Iesus Christ, as it is set downe in the Gospell? So much the more therefore ought wee too beare well in mynd the thing that is tolde vs heere:
and can never be contented with the simpleness of Iesus christ, as it is Set down in the Gospel? So much the more Therefore ought we too bear well in mind the thing that is told us Here:
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which is, that wee must alwayes set our Lord Iesus Christ before our eyes, and in our sight,
which is, that we must always Set our Lord Iesus christ before our eyes, and in our sighed,
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if wee purpose too haue an infallible resting stocke in the holy scripture, and too further our selues in it.
if we purpose too have an infallible resting stock in the holy scripture, and too further our selves in it.
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And heerewithall wee see also, that we neede not too seeke heere and there for Gods woord:
And herewithal we see also, that we need not too seek Here and there for God's word:
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for wee bee sent too the Prophetes and the Apostles, as if it were told vs, that they bee our 〈 ◊ 〉 within the which wee must keepe vs,
for we be sent too the prophets and the Apostles, as if it were told us, that they be our 〈 ◊ 〉 within the which we must keep us,
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and that our fayth hath no leaue too start out on the one side or on the other,
and that our faith hath no leave too start out on the one side or on the other,
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but must bee hilde brydled vnder the obedience of Gods woord, as it is conteyned in the holy scripture.
but must be hilde bridled under the Obedience of God's word, as it is contained in the holy scripture.
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Now had this text bin well vnderstoode, surely the wretched world should not bee in such disorder, as wee see it is.
Now had this text been well understood, surely the wretched world should not be in such disorder, as we see it is.
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For what is the cause th•• men haue deuized so manie wayes of saluation, but for that they haue not knowen the power of our Lord Iesus Christ,
For what is the cause th•• men have devised so many ways of salvation, but for that they have not known the power of our Lord Iesus christ,
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as it is shewed vs heere? And in good sooth let a man looke vppon all the inuentions of the Papistes,
as it is showed us Here? And in good sooth let a man look upon all the Inventions of the Papists,
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and he shall fynd that there is no end of their superstitiousnesse:
and he shall find that there is no end of their superstitiousness:
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and yit in the meane whyle they haue as good as forgotten Iesus Christ, or rather buried him in such sort,
and yet in the mean while they have as good as forgotten Iesus christ, or rather buried him in such sort,
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as they haue had no regard of him.
as they have had no regard of him.
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And was it not a corrupting and falsifying of Gods truthe, when men knew not whertoo it tended,
And was it not a corrupting and falsifying of God's truth, when men knew not whertoo it tended,
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nor too what end it was giuen, namely how it was giuen too keepe vs wholly too our Lord Iesus Christ, that wee myght cleaue to him,
nor too what end it was given, namely how it was given too keep us wholly too our Lord Iesus christ, that we might cleave to him,
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and fynd rest too our soules, as he himselfe sayeth? Agein, on the other syde, whereuppon doo the Papistes ground themselues at this day? Euen vppon their Councels, vppon their decrees, vppon the things that men haue inuented of their owne brayne:
and find rest too our Souls, as he himself Saith? Again, on the other side, whereupon do the Papists ground themselves At this day? Eve upon their Counsels, upon their decrees, upon the things that men have invented of their own brain:
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and yit they would needes beare vs on hand, that all perfection is too bee had there.
and yet they would needs bear us on hand, that all perfection is too bee had there.
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For as for the things that Iesus Christ and his Apostles haue taught, they be but enterances, saye they:
For as for the things that Iesus christ and his Apostles have taught, they be but entrances, say they:
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yea and they bee not ashamed too say, that those things are but as an Ap•ie,
yea and they be not ashamed too say, that those things Are but as an Ap•ie,
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and that Iesus Christ forbare too speake of the things that were more hygh and excellent,
and that Iesus christ forbore too speak of the things that were more high and excellent,
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so as the holy scripture is but as a Catechisme for little children, and that too atteyne too the age of perfection, wee must haue holy Councels, wherin God reueleth the mystiries that were vnknowen afore.
so as the holy scripture is but as a Catechism for little children, and that too attain too the age of perfection, we must have holy Counsels, wherein God reueleth the mystiries that were unknown afore.
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Now seing that the diuell hath so vtterly bewitched and blynded them, that they haue labored too thrust Gods woord vnder foote, too the end wee should stray and wander heere and there without any good direction:
Now sing that the Devil hath so utterly bewitched and blinded them, that they have laboured too thrust God's word under foot, too the end we should stray and wander Here and there without any good direction:
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wee haue so much the more cause too beare in mynde the thing that S. Paule telleth vs heere, which is, that wee must mislyke whatsoeuer is added too the holy scripture, assuring our selues that God hath giuen such charge too his Prophetes and Apostles,
we have so much the more cause too bear in mind the thing that S. Paul Telleth us Here, which is, that we must mislike whatsoever is added too the holy scripture, assuring our selves that God hath given such charge too his prophets and Apostles,
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as he forgat not any thing that was profitable or expedient for our saluation:
as he forgot not any thing that was profitable or expedient for our salvation:
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and that if wee desyre too profit in his schoole, we must not puttoo any morsels or coluppes of our owne,
and that if we desire too profit in his school, we must not puttoo any morsels or coluppes of our own,
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nor fall too borrowing of things heere and there, that are contrarie too that pure doctrine,
nor fallen too borrowing of things Here and there, that Are contrary too that pure Doctrine,
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but must vtterly mislyke all such dealing, yea and abhorre all maner of patching, as leuen that sowreth,
but must utterly mislike all such dealing, yea and abhor all manner of patching, as Leven that soureth,
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and marreth the whole batch of dowe, bycause God condemneth whatsoeuer men take vppon them too adde vntoo the Lawe and the Gospell, from the which wee must not in any wyse turne away:
and marreth the Whole batch of dow, Because God Condemneth whatsoever men take upon them too add unto the Law and the Gospel, from the which we must not in any wise turn away:
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for it is not without cause sayd: This is the way, walke in it. And wheras Iesus Christ sayeth, he is the way, and the lyght of the world:
for it is not without cause said: This is the Way, walk in it. And whereas Iesus christ Saith, he is the Way, and the Light of the world:
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it is too the end that wee should abyde in him, without swaruing asyde in any wyse, eyther too the ryght hand or too the left.
it is too the end that we should abide in him, without swerving aside in any wise, either too the right hand or too the left.
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Another thing which wee haue further too consider vppon this text, where Gods doctrine is spoken of,
another thing which we have further too Consider upon this text, where God's Doctrine is spoken of,
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and the Prophetes and Apostles are named the Messengers of it, is this:
and the prophets and Apostles Are nam the Messengers of it, is this:
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and whom he disauoweth, when they go about too adde any one •illable too the things which he will haue too bee noted and hild without geynsaying.
and whom he disavoweth, when they go about too add any one •illable too the things which he will have too be noted and held without geynsaying.
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Trew it is, that the Church cannot indure without the dayly preaching of the doctrine of the Prophets and Apostles in it:
True it is, that the Church cannot endure without the daily preaching of the Doctrine of the prophets and Apostles in it:
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and that all they which are ordeyned too teache, are called Masons, Carpenters (and builders) of Gods house. and that all they which Are ordained too teach, Are called Masons, Carpenters (and Builders) of God's house.
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Therefore in that they bee buylders of the Churche, they bee all one with the Prophets and Apostles.
Therefore in that they be Builders of the Church, they be all one with the prophets and Apostles.
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Yit notwithstanding, it followeth not therefore that they may take what they list of the Lawe,
Yet notwithstanding, it follows not Therefore that they may take what they list of the Law,
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or take libertie too preache their owne inuentions:
or take liberty too preach their own Inventions:
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but they must drawe (their matter) out of the pure fountaine that is offered vs in the holy Scripture, that wee may bee hilde continually too the simplicitie of the Lawe and the Gospell,
but they must draw (their matter) out of the pure fountain that is offered us in the holy Scripture, that we may be hilde continually too the simplicity of the Law and the Gospel,
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and not bee atteynted with any wandering opinions in sted of the obedience of fayth, which contenteth it selfe with the meane that God hath set.
and not be attainted with any wandering opinions in stead of the Obedience of faith, which contents it self with the mean that God hath Set.
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Agein, wheras S. Paule sayeth, that Iesus Christ is the foundation and the head corner stone:
Again, whereas S. Paul Saith, that Iesus christ is the Foundation and the head corner stone:
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it is not ment, that it is lawful too mingle any thing with Iesus Christ,
it is not meant, that it is lawful too mingle any thing with Iesus christ,
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as though he shoulde but make some one peece of the buylding, and the rest bee supplyed by others:
as though he should but make Some one piece of the building, and the rest be supplied by Others:
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but it serues too shewe that wee must bee buylded vppon him, according as Saint Paule exhorteth vs in the thirde Chapter of the first Epistle too the Corinthians, where he sayeth, that no man can lay any other foundation,
but it serves too show that we must be builded upon him, according as Saint Paul exhorteth us in the Third Chapter of the First Epistle too the Corinthians, where he Saith, that no man can lay any other Foundation,
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than that which is layd already, that is too wit, than Iesus Christ.
than that which is laid already, that is too wit, than Iesus christ.
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Heereby S. Paule dooeth vs too vnderstand, that men cannot set forth any thing wheron too ground and settle their saluation:
Hereby S. Paul doth us too understand, that men cannot Set forth any thing whereon too ground and settle their salvation:
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there is (sayth he) none other foundation but Iesus Christ. Agein, wee know his dominion extendeth euery where:
there is (say he) none other Foundation but Iesus christ. Again, we know his dominion extendeth every where:
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and therefore all of vs from the most too the least must yeeld vntoo him,
and Therefore all of us from the most too the least must yield unto him,
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and not forsake the great number of benefytes which he offereth vs, and which wee possesse by his meanes.
and not forsake the great number of benefits which he Offereth us, and which we possess by his means.
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But yit shall wee neuer vnderstand how Iesus Christ is our only foundation, except wee knowe too what end he was sent, according too the forealleged text, where S. Paule sayeth, that he was giuen vs too bee our wisdome.
But yet shall we never understand how Iesus christ is our only Foundation, except we know too what end he was sent, according too the forealleged text, where S. Paul Saith, that he was given us too be our Wisdom.
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And not only that, but also he addeth further, that he was giuen vs too be our rightuousenesse, redemption, and holinesse.
And not only that, but also he adds further, that he was given us too be our rightuousenesse, redemption, and holiness.
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As if he should say, that Iesus Christ is our wisdome, wheruntoo wee mu•t wholy hold our selues,
As if he should say, that Iesus christ is our Wisdom, wheruntoo we mu•t wholly hold our selves,
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bycause wee may there see, that he is the welspring of all welfare, & hath in him whatsoeuer is requisite to our saluation.
Because we may there see, that he is the wellspring of all welfare, & hath in him whatsoever is requisite to our salvation.
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Then if we once know to what end Iesus Christ was giuen, and the infinite benefites wherof he will make vs partakers:
Then if we once know to what end Iesus christ was given, and the infinite benefits whereof he will make us partakers:
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wee will forsake all other foode:
we will forsake all other food:
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that is to say, all that euer man setteth afore vs, shalbee too vs but as vanitie,
that is to say, all that ever man sets afore us, shalbe too us but as vanity,
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yea and euen as dung and filth, bycause wee shalbee fully satisfied with our Lord Iesus Christ.
yea and even as dung and filth, Because we shalbe Fully satisfied with our Lord Iesus christ.
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Now then, that wee may conceyue how he is the foundation of the Church, and that wee ought too bee settled vppon him:
Now then, that we may conceive how he is the Foundation of the Church, and that we ought too be settled upon him:
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let vs marke that it is bycause God hath reueled himself fully vntoo vs by his only sonne,
let us mark that it is Because God hath revealed himself Fully unto us by his only son,
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and put all thinges intoo his hand which are requisite too our saluation, or worthie to be desired, to the end that wee myght drawe of his fulnesse,
and put all things into his hand which Are requisite too our salvation, or worthy to be desired, to the end that we might draw of his fullness,
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as is sayd of him in the first Chapter of S. Iohn.
as is said of him in the First Chapter of S. John.
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And this in effect is the maner how wee ought too put this text in vre, where it is sayd, that our Lord Iesus Christ is in such wyse the cheef stone, that he beareth vp all the whole (building) in the corner:
And this in Effect is the manner how we ought too put this text in use, where it is said, that our Lord Iesus christ is in such wise the chief stone, that he bears up all the Whole (building) in the corner:
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and we knowe that the greatest weyght of a building lyeth vpon the corner.
and we know that the greatest weight of a building lies upon the corner.
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But by the way, let vs marke also, that S. Paule ment not too set Christ alone in a rowe by himself,
But by the Way, let us mark also, that S. Paul meant not too Set christ alone in a row by himself,
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and to couch other stones with him, that should haue maystership and authoritie as well as he:
and to couch other stones with him, that should have Mastership and Authority as well as he:
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but simply too shew, that there is no more diuersitie betweene the Lawe and the Gospell,
but simply too show, that there is no more diversity between the Law and the Gospel,
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as touching the substance of them, but that our Lord Iesus Christ is the end of all,
as touching the substance of them, but that our Lord Iesus christ is the end of all,
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and that wee bee so ioyned and knit togither by his meanes, that all of vs are made the Temple of God,
and that we be so joined and knit together by his means, that all of us Are made the Temple of God,
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and belong by vnitie of fayth too the spirituall building, wherin God intendeth too dwell.
and belong by unity of faith too the spiritual building, wherein God intends too dwell.
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Yit notwithstanding, if our fayth rest not wholy vppon our Lord Iesus Christ, it is certeyne, that wee cannot bee builded vppon this foundation.
Yet notwithstanding, if our faith rest not wholly upon our Lord Iesus christ, it is certain, that we cannot be built upon this Foundation.
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For whereas the Papistes inuent Patrones and Aduocates too get them fauour at Gods hand, and heape vp a number of meanes too merit withall:
For whereas the Papists invent Patroness and Advocates too get them favour At God's hand, and heap up a number of means too merit withal:
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it is all one as if they made themselues straungers too Iesus Christ.
it is all one as if they made themselves Strangers too Iesus christ.
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Now whosoeuer turneth away from him, and it bee but a finger bredth, must needes fall intoo destruction.
Now whosoever turns away from him, and it be but a finger breadth, must needs fallen into destruction.
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for ▪ it is the propertie of a foundation too beare vp the whole building. Now if the buildig bee too wyde, and ouerhang it, it must needes fall downe.
for ▪ it is the property of a Foundation too bear up the Whole building. Now if the buildig be too wide, and overhang it, it must needs fallen down.
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Euen so goeth it with vs. If wee bee not builded vppon Iesus Christ, so as our fayth bee lined and leueled vntoo him,
Eve so Goes it with us If we be not built upon Iesus christ, so as our faith be lined and leveled unto him,
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and wee sticke too him without adding of one thing or other: he must needes disauow vs for any of his, and cast vs quyte away.
and we stick too him without adding of one thing or other: he must needs disavow us for any of his, and cast us quite away.
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And in good fayth, the Papists & their lyke doo well be wray their greate vnthankfulnes, by their wandring here and there,
And in good faith, the Papists & their like do well be wray their great unthankfulness, by their wandering Here and there,
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and by their adding of new meanes at their owne pleasure.
and by their adding of new means At their own pleasure.
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This wrong and outrage which they doo too our Lord Iesus Christ, deserue wel that we should tumble them downe and cut them quite off from Gods Church.
This wrong and outrage which they do too our Lord Iesus christ, deserve well that we should tumble them down and Cut them quite off from God's Church.
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Therfore if wee mynd too inioy the benefite that S. Paule setteth foorth to vs heere, let vs beware that our fayth bee so framed too the Lawe and the Gospell,
Therefore if we mind too enjoy the benefit that S. Paul sets forth to us Here, let us beware that our faith be so framed too the Law and the Gospel,
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as too reiect whatsoeuer thinges man shall haue inuented, assuring our selues that it is the next way too drawe vs too destruction,
as too reject whatsoever things man shall have invented, assuring our selves that it is the next Way too draw us too destruction,
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and that wee cannot bee grounded vppon Iesus Christ too stand fast vpon him for euer,
and that we cannot be grounded upon Iesus christ too stand fast upon him for ever,
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vnlesse wee addmit all the thinges that are spoken and witnessed of him in the Lawe and the Gospell, without making of it Lawfull for men too adde any thing at all too it.
unless we addmit all the things that Are spoken and witnessed of him in the Law and the Gospel, without making of it Lawful for men too add any thing At all too it.
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Yee see then in effect, that the thing which wee bee warned of in these woordes of S. Paule, is, that wee belong not too our Lord Iesus Christ,
Ye see then in Effect, that the thing which we be warned of in these words of S. Paul, is, that we belong not too our Lord Iesus christ,
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ne can bee of Gods Church, except it be by following the pure doctrine of the Lawe and the Gospell,
ne can be of God's Church, except it be by following the pure Doctrine of the Law and the Gospel,
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and by forsaking (as yee would say) all the filth and abhomination that men haue deuyzed by their owne dreames and dotages,
and by forsaking (as ye would say) all the filth and abomination that men have deuyzed by their own dreams and dotages,
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how fayre colour of wisdome soeuer they beare.
how fair colour of Wisdom soever they bear.
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For they will fynd store ynough of fyne pedlery, too make folke beleeue that their adding of so many gewgawes, is not without cause.
For they will find store enough of fine pedlary, too make folk believe that their adding of so many gewgaws, is not without cause.
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But howsoeuer they fare, if wee couet too bee ioyned and vnited too Iesus Christ, we must so abyde in him,
But howsoever they fare, if we covet too be joined and united too Iesus christ, we must so abide in him,
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as too make none account of any other thing.
as too make none account of any other thing.
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And therwithall wee see also, that too bee taken for Gods children, wee must giue our wynds too trew concord.
And therewithal we see also, that too be taken for God's children, we must give our winds too true concord.
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For S. Paule setteth downe bothe twayne of them heere:
For S. Paul sets down both twayne of them Here:
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and in verye deede, they be things inseparable, that Christians being taught Gods word purely, should with one hart and one mynd receiue the things that are so set forth vnto them,
and in very deed, they be things inseparable, that Christians being taught God's word purely, should with one heart and one mind receive the things that Are so Set forth unto them,
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and haue brotherly concord among them, too speake as it were with one mouth, and too make one pure and simple confession.
and have brotherly concord among them, too speak as it were with one Mouth, and too make one pure and simple Confessi.
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Then lyke as hithertoo wee haue seene that we must be builded vppon Gods pure woord alone:
Then like as hitherto we have seen that we must be built upon God's pure word alone:
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so it is shewed vs heere, that wee must not euery of vs bee bent too his owne opinion,
so it is showed us Here, that we must not every of us be bent too his own opinion,
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but frame our selues too the vnitie of fayth, accordingly as S. Paule speaketh therof in the third too the Philippians, saying ▪ if ye intend too bee perfect, ame yee all at one mark,
but frame our selves too the unity of faith, accordingly as S. Paul speaks thereof in the third too the Philippians, saying ▪ if you intend too be perfect, ame ye all At one mark,
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and be yee knit truly toogither in one.
and be ye knit truly together in one.
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For wee know how ambition tickleth vs continually, and euery man would fayne haue somewhat by himself, too set out his owne estimation withall.
For we know how ambition tickleth us continually, and every man would fain have somewhat by himself, too Set out his own estimation withal.
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For the very cause wherof came al the heresies that euer were, is this pryde so depely rooted in mennes harts, that wheras all of vs ought too bee lerners, euery of vs will needs bee teachers.
For the very cause whereof Come all the heresies that ever were, is this pride so deeply rooted in men's hearts, that whereas all of us ought too be learners, every of us will needs be Teachers.
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And in verye deede he that is to teach other folks, must not set foorth any thing of his owne,
And in very deed he that is to teach other folks, must not Set forth any thing of his own,
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but purely impart vntoo them the things that he hath learned of our Lord Iesus Christ.
but purely impart unto them the things that he hath learned of our Lord Iesus christ.
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And soo bycause men are so froward, that they couet alwayes too knowe more than is lawfull for them:
And so Because men Are so froward, that they covet always too know more than is lawful for them:
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therefore they misbehaue them selues, and euery man would keepe a schoole, too make a showe of hym selfe.
Therefore they misbehave them selves, and every man would keep a school, too make a show of him self.
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But it is said (heere) that in stead of this dealyng, wee must bee knyt toogither, that wee may speake all as it were with one mouth,
But it is said (Here) that in stead of this dealing, we must be knit together, that we may speak all as it were with one Mouth,
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and confesse that wee haue but one God, and one Father, by shewing our selues too haue no mo maysters, but onely Iesus Christe.
and confess that we have but one God, and one Father, by showing our selves too have no more masters, but only Iesus Christ.
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Neuerthelesse, it is true that such a concord would not bee ynough: but I haue told you already, at what ende wee must begynne:
Nevertheless, it is true that such a concord would not be enough: but I have told you already, At what end we must begin:
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that is too wit, at the pure instruction which wee receyue of the Prophetes and Apostles.
that is too wit, At the pure instruction which we receive of the prophets and Apostles.
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The Papistes brag too too much of theyr agreement:
The Papists brag too too much of their agreement:
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4683
and so may they do ful wel, for the diuel possesseth thē in such wise, that they be wholly sotted in it.
and so may they do full well, for the Devil Possesses them in such wise, that they be wholly sotted in it.
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In deede there is ianglyng & iarryng ynough among thē, & they snatch one at another lyke Curdogs,
In deed there is jangling & jarring enough among them, & they snatch one At Another like Curdogs,
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4685
when they bee in theyr own Synagogues: but yit they sticke toogither lyke Burres, in the mayntenance of all vngodlynesse.
when they be in their own Synagogues: but yet they stick together like Burrs, in the maintenance of all ungodliness.
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4686
We see their diuelish madnesse & wilful stubbornnes when they reason for the mayntenance of their own lies ageinst gods truth.
We see their devilish madness & wilful stubbornness when they reason for the maintenance of their own lies against God's truth.
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But S. Paul sheweth vs after what maner we ought to agree ▪ namely not in dreames & dotages,
But S. Paul shows us After what manner we ought to agree ▪ namely not in dreams & dotages,
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nor in the things that men haue put foorth of their own store: but in the doctrine of the Prophets & Apostles.
nor in the things that men have put forth of their own store: but in the Doctrine of the prophets & Apostles.
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Now seing that the Papists haue banished the holy scripture, & although they make coūtenance to receyue it, doo neuerthelesse deface it,
Now sing that the Papists have banished the holy scripture, & although they make countenance to receive it, do nevertheless deface it,
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yea & vtterly falsifie & corrupt it by their own inuētions:
yea & utterly falsify & corrupt it by their own Inventions:
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4691
therby we see they be farre of frō their reckening, in that they vant thē selues with open mouth to bee Gods Church:
thereby we see they be Far of from their reckoning, in that they vant them selves with open Mouth to be God's Church:
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for seeing they haue not the doctrine of the Prophets and Apostles, they haue no marke 〈 ◊ 〉 the church at al. Although men were redie to receyue al things that are in the holy scripture, euē without geinsaying:
for seeing they have not the Doctrine of the prophets and Apostles, they have no mark 〈 ◊ 〉 the Church At all Although men were ready to receive all things that Are in the holy scripture, even without geinsaying:
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4693
yit if they fal to mingling of their own fancies therwithall: Christianitie is therby alredy corrupted & cōfo••ded.
yet if they fall to mingling of their own fancies therewithal: Christianity is thereby already corrupted & confo••ded.
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4694
Now, they not only intangle Gods truth with their own inuentions: but also vtterly ouerthrow al:
Now, they not only entangle God's truth with their own Inventions: but also utterly overthrow all:
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in somuch that Gods seruice is vtterly corrupted by thē, poore soules are harried to & fro,
in So much that God's service is utterly corrupted by them, poor Souls Are harried to & from,
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4696
& our Lord Iesus Christ is robbed, so as they make but a fantastical cōceit of him,
& our Lord Iesus christ is robbed, so as they make but a fantastical conceit of him,
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4697
& attribute his offices to this man & that mā, as it were the dealing of some pray or bootie.
& attribute his Offices to this man & that man, as it were the dealing of Some pray or booty.
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4698
Forasmuch thē as we see the papists so malapertly & madly turne Gods word vpsyde downe after that fashion:
Forasmuch them as we see the Papists so malapertly & madly turn God's word vpsyde down After that fashion:
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we may well conclude, that although they boast thēselues neuer so much to bee the Church,
we may well conclude, that although they boast themselves never so much to be the Church,
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yit God disauoweth them, yea & vtterly abhorreth them:
yet God disavoweth them, yea & utterly abhorreth them:
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& that if a mā get him not out of that den of theeues, it is impossible for him to be ioyned to our Lord Iesus Christ.
& that if a man get him not out of that den of thieves, it is impossible for him to be joined to our Lord Iesus christ.
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4702
Thus yee see that the thing which we haue to beare in mynd, is, that to be ioyned to God by meanes of his only sonne,
Thus ye see that the thing which we have to bear in mind, is, that to be joined to God by means of his only son,
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& to be companions with the Angels of heauen, & brethren of the Patriarks, holie kings,
& to be Sodales with the Angels of heaven, & brothers of the Patriarchs, holy Kings,
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4704
and Prophets, wee must be banished out of the Hellish Sinagogs that are in the popedome, where it is apparant that Antichrist reigneth,
and prophets, we must be banished out of the Hellish Sinagogs that Are in the popedom, where it is apparent that Antichrist Reigneth,
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and that Iesus Christ is vtterly dispossessed of his right and souereintie.
and that Iesus christ is utterly dispossessed of his right and sovereignty.
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4706
And veryly we see their cursed presumption, in that they haue bin so bolde as too say that the See of Rome is the foundation of the Churche.
And verily we see their cursed presumption, in that they have been so bold as too say that the See of Room is the Foundation of the Church.
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For they abuse these woordes of our Lord Iesus Christ in the sixteenth Chapter of S. Mathew:
For they abuse these words of our Lord Iesus christ in the sixteenth Chapter of S. Matthew:
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4708
Thou art Peter, and vpon this Stone will I buyld my Church.
Thou art Peter, and upon this Stone will I build my Church.
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Now seeyng that Iesus Christ sayeth, that Peter shall bee buylded vppon himselfe (that is too say, vppon Iesus Christ:) he meaneth not too resigne his offyce eyther too him or too any other body: Now seeing that Iesus christ Saith, that Peter shall be builded upon himself (that is too say, upon Iesus christ:) he means not too resign his office either too him or too any other body:
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but therby it appeereth, that among the Papists there hath not bin any reuerence of the holy scripture,
but thereby it appeareth, that among the Papists there hath not been any Reverence of the holy scripture,
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and although they bee dominions and powers: yit notwithstanding Iesus Christ ceasseth not too haue all preheminence and authoritie ouer them:
and although they be Dominions and Powers: yet notwithstanding Iesus christ ceaseth not too have all pre-eminence and Authority over them:
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nor any desyre too bee taught, but that all was one too them, so they myght set vp a tyrannye too oppresse the kingdome of our Lord Iesus Christ,
nor any desire too be taught, but that all was one too them, so they might Set up a tyranny too oppress the Kingdom of our Lord Iesus christ,
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and too make cleane riddance of it, if it were possible, and that they haue made no conscience of manifest blasphemie, insomuch that euen little children ought too haue spit in their faces, considering the grosse beastlinesse that is, and hath bin among them.
and too make clean riddance of it, if it were possible, and that they have made no conscience of manifest blasphemy, insomuch that even little children ought too have spit in their faces, considering the gross beastliness that is, and hath been among them.
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And herein also it is too bee seene, howe the diuell hath raigned in full darkenesse, that Gods woord was buryed,
And herein also it is to be seen, how the Devil hath reigned in full darkness, that God's word was buried,
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4714
yea and vtterly defaced, and the wretched world quite and cleane be•eft of it for a tyme, notwithstanding that it was their ordinary foode.
yea and utterly defaced, and the wretched world quite and clean be•eft of it for a time, notwithstanding that it was their ordinary food.
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So then, let vs abhorre all those blasphemies, assuring our selues that wee cannot bee grounded in but our Lord Iesus Christ,
So then, let us abhor all those Blasphemies, assuring our selves that we cannot be grounded in but our Lord Iesus christ,
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and that when wee bee once faythfully instructed in him, wee neede not too borrow elsewhere,
and that when we be once faithfully instructed in him, we need not too borrow elsewhere,
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4717
bycause he hath brought vs whatso•uer is requisite for our saluation.
Because he hath brought us whatso•uer is requisite for our salvation.
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And it is not meete that wee should doo him so great dishonour, as too seeke any supply one where or other:
And it is not meet that we should do him so great dishonour, as too seek any supply one where or other:
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but that wee should hold our selues all wholly vntoo him. That therfore is the meaning of the things that S. Paule speaketh heere.
but that we should hold our selves all wholly unto him. That Therefore is the meaning of the things that S. Paul speaks Here.
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Theruppon he addeth, that it behoueth vs all too bee buylded, and too growe intoo a spirituall building,
Thereupon he adds, that it behooves us all too be builded, and too grow into a spiritual building,
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euen too God, and in the spirit. First, whereas he sayeth, that wee must bee builded:even too God, and in the Spirit. First, whereas he Saith, that we must be built:
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it is to stirre vs vp so much the better to growe dayly more and more in faith.
it is to stir us up so much the better to grow daily more and more in faith.
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4723
He vseth also the word Growe: and he meaneth in effect twoo things.
He uses also the word Grow: and he means in Effect twoo things.
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The one is, that wee must not thinke our selues too bee so perfect as neede were that wee should bee,
The one is, that we must not think our selves too be so perfect as need were that we should be,
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as some fantasticall heads d•o, whom yee shall see so puffed vp with ouerweening, that they imagine themselues too be wize ynough,
as Some fantastical Heads d•o, whom ye shall see so puffed up with overweening, that they imagine themselves to be wise enough,
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and disdeyne too looke vppon Gods word, or too giue eare vntoo it to be taught by it. But wo worth such pryde:
and disdain too look upon God's word, or too give ear unto it to be taught by it. But woe worth such pride:
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for wee cannot bee disciples of our Lord Iesus Christ, but by knowing that it behoueth vs too bee grounded in him,
for we cannot be Disciples of our Lord Iesus christ, but by knowing that it behooves us too be grounded in him,
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and too profite in him al the tyme of our life.
and too profit in him all the time of our life.
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For Gods word is of such height, bredth, and length, that if a man should forbeare eating, drinking, For God's word is of such height, breadth, and length, that if a man should forbear eating, drinking,
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and sleeping, and buzie himselfe all wholly about that: yit should he neuer knowe all.
and sleeping, and busy himself all wholly about that: yet should he never know all.
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So then wee ought too trauell in it al our life long, knowing that God intendeth as now but onely to set vs in the way,
So then we ought too travel in it all our life long, knowing that God intends as now but only to Set us in the Way,
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and that wee must go foreward by little and little, and bee hi•d continually in humblenesse and modestie.
and that we must go forward by little and little, and be hi•d continually in humbleness and modesty.
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Agein, S. Paule sheweth vs, that too bee se•tled in our Lord Iesus Christ, and too bee furthered in all the good things that are giuen vs by him:
Again, S. Paul shows us, that too be se•tled in our Lord Iesus christ, and too be furthered in all the good things that Are given us by him:
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wee must haue his word, that wee may bee builded vpp•• it, and growe vppon it more and more:
we must have his word, that we may be built vpp•• it, and grow upon it more and more:
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and that too bring the same too passe, wee must bee teachable:
and that too bring the same too pass, we must be teachable:
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and from day •oo day labour too seeke new helpe there too strenghthen our fayth withall, which shal neuer be perfect in this world,
and from day •oo day labour too seek new help there too strengthen our faith withal, which shall never be perfect in this world,
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as we fynde sufficiently by experience.
as we find sufficiently by experience.
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Thus yee see what S. Paule ment by that ▪ which he sayeth here, concerning our growing and going forward in the sayd building,
Thus ye see what S. Paul meant by that ▪ which he Saith Here, Concerning our growing and going forward in the said building,
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howbeit vntoo the Lord, sayeth he:
howbeit unto the Lord, Saith he:
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shewing therby that too haue a goodly show, is not all (that is re•uired at our hands) but that the cheife point is, that God like well of vs,
showing thereby that too have a goodly show, is not all (that is re•uired At our hands) but that the chief point is, that God like well of us,
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and that wee bee wholly giuen vntoo him, so as he haue place and roome in vs,
and that we be wholly given unto him, so as he have place and room in us,
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and dwel in vs as in his Temple.
and dwell in us as in his Temple.
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For the Papists wil make a farre greater showe then wee on the 〈 ◊ 〉 side:
For the Papists will make a Far greater show then we on the 〈 ◊ 〉 side:
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they haue great multitudes, wherwith they bee p•ffed vp 〈 ◊ 〉 the vttermost.
they have great Multitudes, wherewith they be p•ffed up 〈 ◊ 〉 the uttermost.
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A•d theruppon they despyze vs, bycause wee bee but a handfull of men (in comparison of them.) What, (say they) dooth not Christendome extende through all Europe, Greece,
A•d thereupon they despyze us, Because we be but a handful of men (in comparison of them.) What, (say they) doth not Christendom extend through all Europe, Greece,
j av pns32 vvb pno12, c-acp pns12 vbb p-acp dt n1 pp-f n2 (p-acp n1 pp-f pno32.) q-crq, (vvb pns32) vdz xx np1 vvi p-acp d np1, np1,
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and Affricke? And yit see how these rascals that haue nother authoritie nor credit, nor any thing else in them, will needes be counted the Chruch.
and Africa? And yet see how these rascals that have neither Authority nor credit, nor any thing Else in them, will needs be counted the Church.
cc np1? cc av vvb c-crq d n2 cst vhb av-dx n1 ccx n1, ccx d n1 av p-acp pno32, vmb av vbi vvn dt n1.
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Yee see then that the Papists shake vs of with diuelish pride & malapertnesse, bycause they haue on their syde great pomp,
Ye see then that the Papists shake us of with devilish pride & malapertness, Because they have on their side great pomp,
pn22 vvb av cst dt njp2 vvb pno12 a-acp p-acp j n1 cc n1, c-acp pns32 vhb p-acp po32 n1 j n1,
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and all manner of riches, insomuch that if a man go intoo their temples, he is rauished at them,
and all manner of riches, insomuch that if a man go into their Temples, he is ravished At them,
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as if he were in an earthly paradice. But al is not gold that glistereth.
as if he were in an earthly paradise. But all is not gold that glistereth.
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And although their pompe bee able too bleare the eyes of poore ignorant soules, whom we see too bee caryed away in deede with such things:
And although their pomp be able too blear the eyes of poor ignorant Souls, whom we see too be carried away in deed with such things:
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Yit are they all no better but abhomination before God.
Yet Are they all no better but abomination before God.
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And so S. Paule sheweth vs that wee must not spite the Papistes, though they be very many in number, and greatly multiplyed:
And so S. Paul shows us that we must not spite the Papists, though they be very many in number, and greatly multiplied:
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for they bee but a head without a body, or rather but a bumbasted and counterfet body.
for they be but a head without a body, or rather but a bumbasted and counterfeit body.
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Too bee short, that which the Papists terme their Church, is a very monster.
Too be short, that which the Papists term their Church, is a very monster.
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For it hath no head, bycause Iesus Christ hath not preheminence ouer it, no nor any part or portion in it.
For it hath no head, Because Iesus christ hath not pre-eminence over it, no nor any part or portion in it.
p-acp pn31 vhz dx n1, c-acp np1 np1 vhz xx n1 p-acp pn31, uh-dx ccx d n1 cc n1 p-acp pn31.
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Too the end therefore that wee might knowe how wee should growe:
Too the end Therefore that we might know how we should grow:
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it is sayd vntoo vs, that wee must grow vntoo the Lord, and in Spirit, sayth S. Paule.
it is said unto us, that we must grow unto the Lord, and in Spirit, say S. Paul.
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Heere he draweth vs backe from all worldly superstitions, dooyng vs too vnderstand, that they bee but pelting trashe,
Here he draws us back from all worldly superstitions, doing us too understand, that they be but pelting trash,
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yea and very dung before God, who abhorreth them. Therfore wee must growe in spirit.
yea and very dung before God, who abhorreth them. Therefore we must grow in Spirit.
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And verily wee see that the shadowes of the Lawe •••assed immediatly as soone as wee had the accomplishment and substance of the body, that is too wit, our Lord Iesus Christ.
And verily we see that the shadows of the Law •••assed immediately as soon as we had the accomplishment and substance of the body, that is too wit, our Lord Iesus christ.
cc av-j pns12 vvb cst dt n2 pp-f dt n1 vvd av-j p-acp av c-acp pns12 vhd dt n1 cc n1 pp-f dt n1, cst vbz av n1, po12 n1 np1 np1.
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And now that he is come, wee must not gaze any longer vppon those figures.
And now that he is come, we must not gaze any longer upon those figures.
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Sith it is so, wee ought much rather too giue o•er the things that men bring in.
Sith it is so, we ought much rather too give o•er the things that men bring in.
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How hygh and excellent so euer they be, let vs cast them from vs, as filthinesse,
How high and excellent so ever they be, let us cast them from us, as filthiness,
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& hold our selues cōtent with this, that our Lord Iesus Christ wil haue vs to build in him after a spirituall manner.
& hold our selves content with this, that our Lord Iesus christ will have us to built in him After a spiritual manner.
cc vvb po12 n2 j p-acp d, cst po12 n1 np1 np1 vmb vhi pno12 pc-acp vvi p-acp pno31 p-acp dt j n1.
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And so yee see how his doctrine ought too bee sweete and amiable too vs,
And so ye see how his Doctrine ought too be sweet and amiable too us,
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yea and too rauish vs all wholly in loue with it, so as wee may giue vp the world with a free harte,
yea and too ravish us all wholly in love with it, so as we may give up the world with a free heart,
uh cc av vvi pno12 d av-jn p-acp n1 p-acp pn31, av c-acp pns12 vmb vvi a-acp dt n1 p-acp dt j n1,
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and giue our selues too our Lord Iesus Christ.
and give our selves too our Lord Iesus christ.
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But on the other syde also let vs beware, that the iudgment which he threatneth vnto such as cast asyde this stone, lyght not vppon our heades, according too this saying,
But on the other side also let us beware, that the judgement which he threatens unto such as cast aside this stone, Light not upon our Heads, according too this saying,
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Behold, I lay a precious stone in Sion.
Behold, I lay a precious stone in Sion.
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Seing then that Iesus Christ is giuen vs too bee our foundation, wee haue there a precious stone, whervppon if wee bee builded, wee may bee sure of our saluation.
Sing then that Iesus christ is given us too be our Foundation, we have there a precious stone, whereupon if we be built, we may be sure of our salvation.
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And wee neede not bee afrayd that he is not strong ynough too vphold vs,
And we need not be afraid that he is not strong enough too uphold us,
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so as he will neuer fayle vs. But if wee fall to iustling ageinst that stone, it is cer•ein that wee shall not bee able too stand ageinst it,
so as he will never fail us But if we fallen to justling against that stone, it is cer•ein that we shall not be able too stand against it,
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but wee shall sink downe vnderneath it, and in the end it shall brooze vs, and beate vs all too peeces.
but we shall sink down underneath it, and in the end it shall brooze us, and beat us all too Pieces.
cc-acp pns12 vmb vvi a-acp p-acp pn31, cc p-acp dt n1 pn31 vmb vvi pno12, cc vvb pno12 d av n2.
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Therfore let vs take heede that our Lord Iesus Christ turne not intoo a stone too stumple at,
Therefore let us take heed that our Lord Iesus christ turn not into a stone too stumple At,
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4. By the reading vvhereof you may vnderstand the knovvledge vvhich I haue in the mystery of Christ,)
4. By the reading whereof you may understand the knowledge which I have in the mystery of christ,)
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after the manner of the world which now adayes maliceth him, insomuch that euery man settes vp his bristles proudly and rebelliously, too come russhing ageinst him:
After the manner of the world which now adays maliceth him, insomuch that every man sets up his bristles proudly and rebelliously, too come rushing against him:
p-acp dt n1 pp-f dt n1 r-crq av av vvz pno31, av cst d n1 vvz a-acp po31 n2 av-j cc av-j, av vvb vvg p-acp pno31:
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but let vs bethink our selues well, and be meekely dispozed too yeeld our seruice too him, that he may maynteyne vs vntoo the end.
but let us bethink our selves well, and be meekly dispozed too yield our service too him, that he may maintain us unto the end.
cc-acp vvb pno12 vvi po12 n2 av, cc vbi av-j vvn av vvi po12 n1 av pno31, cst pns31 vmb vvi pno12 p-acp dt n1.
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And although wee see Iesus Christ too bee reiected of the world, and it may seeme straunge vntoo vs that men should fyght so ageinst him,
And although we see Iesus christ too be rejected of the world, and it may seem strange unto us that men should fight so against him,
cc cs pns12 vvb np1 np1 av vbi vvn pp-f dt n1, cc pn31 vmb vvi j p-acp pno12 d n2 vmd vvi av p-acp pno31,
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and that he should bee as a whyte to shoote at:
and that he should be as a white to shoot At:
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yit let vs not ceasse too take him still for a precious stone, as Saint Peter counselleth vs in the second Chapter of his first Epistle.
yet let us not cease too take him still for a precious stone, as Saint Peter counselleth us in the second Chapter of his First Epistle.
av vvb pno12 xx vvi av vvi pno31 av p-acp dt j n1, c-acp n1 np1 vvz pno12 p-acp dt ord n1 pp-f po31 ord n1.
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Yee see then that when wee heare these promises which Saint Paule telleth vs of, wee ought on the one syde too bee drawen too our Lord Iesus Christ, too giue our selues wholly vntoo him, Ye see then that when we hear these promises which Saint Paul Telleth us of, we ought on the one side too be drawn too our Lord Iesus christ, too give our selves wholly unto him,
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and too forge• all the things that seeme most excellent in the world:
and too forge• all the things that seem most excellent in the world:
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and on the other syde too beware that our vnthankfulnesse bee not punished for disdeyning too receyue him as a precious stone,
and on the other side too beware that our unthankfulness be not punished for disdaining too receive him as a precious stone,
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sith that God telleth vs that all our welfare lyeth in this, that is too wit, that wee bee his Temple,
sith that God Telleth us that all our welfare lies in this, that is too wit, that we be his Temple,
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and that he bee called vppon at our handes.
and that he be called upon At our hands.
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Therefore let vs profit our selues by so great and inestimable a benefite, and let vs still growe and increase therin more and more,
Therefore let us profit our selves by so great and inestimable a benefit, and let us still grow and increase therein more and more,
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vntill wee come too the heauenly heritage, where wee shall haue full frui•ion of all the good things which he maketh vs •oo feele as yit but by fayth.
until we come too the heavenly heritage, where we shall have full frui•ion of all the good things which he makes us •oo feel as yet but by faith.
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And now let vs fall downe before the Maiestie of our good God, with acknowledgement of our sinnes, praying him too voutsafe too wy•e out the rememberance of them,
And now let us fallen down before the Majesty of our good God, with acknowledgement of our Sins, praying him too vouchsafe too wy•e out the remembrance of them,
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so as they may not come too account before him:
so as they may not come too account before him:
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and that therwithall he so correct vs, as wee may cleaue fully vntoo him, and he so beare with our infirmities,
and that therewithal he so correct us, as we may cleave Fully unto him, and he so bear with our infirmities,
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as wee may not ceasse too resort vntoo him freely at al tymes, though wee bee not woorthy of it.
as we may not cease too resort unto him freely At all times, though we be not worthy of it.
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And so let vs all say, Almighty God heauenly fafather ▪ &c.
And so let us all say, Almighty God heavenly fafather ▪ etc.
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The.xvi. Sermon, which is the first vppon the third Chapter.
The xvi Sermon, which is the First upon the third Chapter.
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1. For this cause, I Paule beyng the prisoner of Iesus Christ, am an Ambassadour for you Genty•es.
1. For this cause, I Paul being the prisoner of Iesus christ, am an Ambassador for you Genty•es.
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2. Surely you haue heard the dealing forth of Gods grace, which vvas committed too mee on your behalfe.
2. Surely you have herd the dealing forth of God's grace, which was committed too me on your behalf.
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3. How that by Reuelation he hath giuen mee knovvledge of the mistery, (as I haue written vntoo you briefely heeretofore.
3. How that by Revelation he hath given me knowledge of the mystery, (as I have written unto you briefly heretofore.
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5. VVhich vvas not knovven too the children of men in times past, as it is novv discouered too his holy Apostles and Prophetes by the spirit.
5. Which was not known too the children of men in times past, as it is now discovered too his holy Apostles and prophets by the Spirit.
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6. That is too vvit, That the Gentyles are fellovvheires, and of one selfsame body, and parttakers toogither of his promise in Iesus Christ by the Gospell.
6. That is too wit, That the Gentiles Are fellovvheires, and of one selfsame body, and partakers together of his promise in Iesus christ by the Gospel.
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ALthough euery of vs confesse that the doctrine of the Gospell brings alwayes trubble and persecution,
ALthough every of us confess that the Doctrine of the Gospel brings always trubble and persecution,
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bycause the world hateth it, and yit for all that, that wee ought not too bee dismayed nor shrinke away:
Because the world hates it, and yet for all that, that we ought not too be dismayed nor shrink away:
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yit notwithstanding it is so hard too put the thing in vre which wee confesse, that there is almost none of vs all which is not vexed,
yet notwithstanding it is so hard too put the thing in use which we confess, that there is almost none of us all which is not vexed,
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and in maner shaken downe, when Gods enemyes offer any vnquyetnesse, or when wee see the silly faythfull sor• cruelly vsed at their handes.
and in manner shaken down, when God's enemies offer any unquietness, or when we see the silly faithful sor• cruelly used At their hands.
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Neuerthelesse it ought too serue for a strengthening of our fayth, when wee see men which are frayle of their owne nature, not afrayd too hazard their lyues in bearing record of Gods truthe.
Nevertheless it ought too serve for a strengthening of our faith, when we see men which Are frail of their own nature, not afraid too hazard their lives in bearing record of God's truth.
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Seeing then that the power of Gods spirit appeareth most manifestly, if we were not to 〈 ◊ 〉 blynded with vnthankfulnesse, it ought too assure vs so much the more.
Seeing then that the power of God's Spirit appears most manifestly, if we were not to 〈 ◊ 〉 blinded with unthankfulness, it ought too assure us so much the more.
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But forasmuch as wee aduauntage our selues very euill by it: we haue neede too bee incoraged, as S. Paule also dooth in this text.
But forasmuch as we advantage our selves very evil by it: we have need too be encouraged, as S. Paul also doth in this text.
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When wee see the diuell stirre vp his vnderlinges too execute all tyranny ageinst Gods children:
When we see the Devil stir up his underlings too execute all tyranny against God's children:
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let it not shake our fayth.
let it not shake our faith.
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And specially if the faythfull indure paciently al that can be, for the maynteynance of Gods truth which they knowe,
And specially if the faithful endure patiently all that can be, for the maintenance of God's truth which they know,
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and that they doo also hold out too the end. Without swaruing: that (as I sayd) ought not too bee lost.
and that they do also hold out too the end. Without swerving: that (as I said) ought not too be lost.
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And for the same cause dooth S. Paule in other places say, he suffereth for the welfare of the Church.
And for the same cause doth S. Paul in other places say, he suffers for the welfare of the Church.
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Not that he could purchace them forgiuenesse of sinnes, or any grace by his death: but bycause the Gospell is Gods myghty power too the welfare of all that beleeue,
Not that he could purchase them forgiveness of Sins, or any grace by his death: but Because the Gospel is God's mighty power too the welfare of all that believe,
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and the further that wee go forward in it, the neerer it maketh vs too come vntoo God, and vntoo euerlasting lyfe.
and the further that we go forward in it, the nearer it makes us too come unto God, and unto everlasting life.
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S. Paule then suffred for the example of those whō he had taught afore with his owne mouth.
S. Paul then suffered for the Exampl of those whom he had taught afore with his own Mouth.
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For (therby) they knew that his speaking too them had bin in good earnest, seeing he spared not his owne blud and his lyfe, too seale and confirme the doctrine that he had brought them.
For (thereby) they knew that his speaking too them had been in good earnest, seeing he spared not his own blood and his life, too seal and confirm the Doctrine that he had brought them.
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As much is doone in this text.
As much is done in this text.
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Thus yee see what wee haue to gather vppo• this streyne.
Thus ye see what we have to gather vppo• this streyne.
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For he sayth, he was an Ambassadour for the Gentyles, yea euen though he were the prisoner of Iesus Christ.
For he say, he was an Ambassador for the Gentiles, yea even though he were the prisoner of Iesus christ.
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Surely these twoo things seeme too bee as contrarie as fyre and water.
Surely these twoo things seem too be as contrary as fire and water.
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For could not Iesus Christ honour them better whom he sendeth in his name, and which represent him,
For could not Iesus christ honour them better whom he sends in his name, and which represent him,
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4819
than too put them too all the shame and reproche of the world? But S. Paule as well heere as in other places, hathe not sticked too glorie in his imprisonment and bands.
than too put them too all the shame and reproach of the world? But S. Paul as well Here as in other places, hath not sticked too glory in his imprisonment and bans.
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In deede he was kept in ward as an euill dooer:
In deed he was kept in ward as an evil doer:
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b•t in the meane while he had record bothe before God and also before man, that he suffred wrongfully,
b•t in the mean while he had record both before God and also before man, that he suffered wrongfully,
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for executing his office, and finally for seruing God faythfully.
for executing his office, and finally for serving God faithfully.
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Therfore let vs not think it strange, that on the one syde he calleth himself prisoner,
Therefore let us not think it strange, that on the one side he calls himself prisoner,
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and on the othersyde the Ambassadour or messenger of the Liuing God, euen as representing his person and dignitie.
and on the otherside the Ambassador or Messenger of the Living God, even as representing his person and dignity.
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And it is not for nought that he addeth the name of Iesus Christ.
And it is not for nought that he adds the name of Iesus christ.
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For imprizonment generally myght haue bred some euill opinion of him, bycause euill dooers are punished with it by order of Iustis.
For imprizonment generally might have bred Some evil opinion of him, Because evil doers Are punished with it by order of Justis.
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But the cace putteth a difference betewne euill dooers, and the witnesses of God and of our Lord Iesus Christ.
But the case putteth a difference betewne evil doers, and the Witnesses of God and of our Lord Iesus christ.
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That is the rause why S. Paule calleth not himself a prisoner simply and without exception,
That is the rause why S. Paul calls not himself a prisoner simply and without exception,
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but also sheweth the cause why:
but also shows the cause why:
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saying, that Iesus Christ auoweth him, as th•ugh he were an hostage (or pledge) for him.
saying, that Iesus christ avoweth him, as th•ugh he were an hostage (or pledge) for him.
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So then, by this saying wee bee warned too re•eyue S. Paules doctrine with the greater authoritie, seing hee hath rati••ed it so well.
So then, by this saying we be warned too re•eyue S. Paul's Doctrine with the greater Authority, sing he hath rati••ed it so well.
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If he had but onely executed his 〈 ◊ 〉 •n in preaching, wee ought too haue made acount of the obedience that hee yeelded vntoo God.
If he had but only executed his 〈 ◊ 〉 •n in preaching, we ought too have made account of the Obedience that he yielded unto God.
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But he also wrought miracles, he in•ured a number of trubbles and incomberances, and finally he suffered imprisonment and death.
But he also wrought Miracles, he in•ured a number of Troubles and incomberances, and finally he suffered imprisonment and death.
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Now when wee see that for all this he ceassed not too go through stedfastly,
Now when we see that for all this he ceased not too go through steadfastly,
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and too ouercome all the assaults that Satan and the wicked world were able too stir vp ageinst him:
and too overcome all the assaults that Satan and the wicked world were able too stir up against him:
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surely wee haue the greater confirmation of the doctrine, which serueth at this day too our vse.
surely we have the greater confirmation of the Doctrine, which serveth At this day too our use.
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And therfore when wee bee told of Saint Paule, and of the great number of incounters that he indured:
And Therefore when we be told of Saint Paul, and of the great number of encounters that he endured:
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let vs not think it is more than needeth.
let us not think it is more than needs.
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4839
For it is alwayes a more certayne ratifying of the doctrine, too the end wee myght vnderstand how it is not of the doctrine of any mortall wyght,
For it is always a more certain ratifying of the Doctrine, too the end we might understand how it is not of the Doctrine of any Mortal wight,
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but the doctrine of the liuing God, who also strengthened him with inuincible constancie by his holie spirit.
but the Doctrine of the living God, who also strengthened him with invincible constancy by his holy Spirit.
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Now as this is well spoken of the persons of Saint Paule: so must it also bee extended further.
Now as this is well spoken of the Persons of Saint Paul: so must it also be extended further.
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For God wissed and ordeyned, that the rest of the Apostles should suffer as well as hee.
For God wissed and ordained, that the rest of the Apostles should suffer as well as he.
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And it is sayd of Saint Peter, that when he was growen old, he should bee girded after another fashion than he had bin woont too bee,
And it is said of Saint Peter, that when he was grown old, he should be girded After Another fashion than he had been wont too be,
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so as he should bee tyed in streyt bonds, and bee led whither he would not, at leastwyse as in respect of fleshly infirmitie,
so as he should be tied in streyt bonds, and be led whither he would not, At leastwise as in respect of fleshly infirmity,
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though he had a spirituall disposition of mynd to obey God.
though he had a spiritual disposition of mind to obey God.
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We see then in effect, how Gods seruants suffered, not a two or three of them,
We see then in Effect, how God's Servants suffered, not a two or three of them,
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but so as there myght bee as it were a great and thicke cloud of them,
but so as there might be as it were a great and thick cloud of them,
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as the Apostle sayeth in the twelfth too the Hebrewes. Sith it is so: let vs make our hand of such helpes.
as the Apostle Saith in the twelfth too the Hebrews. Sith it is so: let us make our hand of such helps.
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For it is certeyne, that God ment too susteyne our feeblenesse, by adding such helpes too his woord (which ought too bee of sufficient authoritie of it self,) too the intent it should no more bee doubted of, nor called in question.
For it is certain, that God meant too sustain our feebleness, by adding such helps too his word (which ought too be of sufficient Authority of it self,) too the intent it should no more be doubted of, nor called in question.
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Thus yee see how the thing that wee haue too beare in mynd, is that the blud of the Apostles and Martyrs that hath bin shed too confirme the doctrine of the Gospell, is as good as a hūdred seales,
Thus ye see how the thing that we have too bear in mind, is that the blood of the Apostles and Martyrs that hath been shed too confirm the Doctrine of the Gospel, is as good as a hūdred Seals,
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yea as a whole milion of seales, too warrant vs all the thinges fully, which are conteyned in the Gospell.
yea as a Whole milion of Seals, too warrant us all the things Fully, which Are contained in the Gospel.
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Trew it is, that our fayth ought too bee grounded vppon the authoritie of the holy Ghost:
True it is, that our faith ought too be grounded upon the Authority of the holy Ghost:
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and that although God had neuer a Martyr, too shewe that the truth of the Gospell is firme and certeine:
and that although God had never a Martyr, too show that the truth of the Gospel is firm and certain:
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yit it ought too suffyze vs, that it is he which speaketh it.
yet it ought too suffyze us, that it is he which speaks it.
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Agein, wee haue seene heeretoofore, that the truth shall euer bee doubted of, •ill the holy Ghost haue sealed it in our hartes.
Again, we have seen heeretoofore, that the truth shall ever be doubted of, •ill the holy Ghost have sealed it in our hearts.
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And for that cause is he called our earnestpennye, bycause he insureth vs of the heritage which wee hope for, according too the promise which hath bin purchaced so deerely for vs with the blud of our Lord Iesus Christ.
And for that cause is he called our earnestpennye, Because he insure us of the heritage which we hope for, according too the promise which hath been purchased so dearly for us with the blood of our Lord Iesus christ.
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Now for the last step, wee must come too the experience that wee haue in these dayes.
Now for the last step, we must come too the experience that we have in these days.
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For otherwise a man may say, what is he? for there is nothing in vs by nature, but vanitie and leazing.
For otherwise a man may say, what is he? for there is nothing in us by nature, but vanity and leazing.
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For the blud of Martirs is shed still at this day, & God could well let that the wicked should not runne so vpon the brydle ageinst the faythfull:
For the blood of Martyrs is shed still At this day, & God could well let that the wicked should not run so upon the bridle against the faithful:
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he could well chaunge all their mischeeuousnesse and rebellion: and wheras they bee rauening wolues, he could make them as sheepe and Lambes: surely he could doo so.
he could well change all their mischeeuousnesse and rebellion: and whereas they be ravening wolves, he could make them as sheep and Lambs: surely he could do so.
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But on the one syde he ordeyneth Satan too driue them and stirre them vp too such rage,
But on the one side he ordaineth Satan too driven them and stir them up too such rage,
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and agein he giueth them licence and leaue too trubble the faythfull.
and again he gives them licence and leave too trubble the faithful.
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And why? Too the end that wee should knowe what the power of his holy spirit is,
And why? Too the end that we should know what the power of his holy Spirit is,
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when it pleaseth him too guyde and gouerne vs. For (as I haue declared alredy) the weaknesse of men is such, that there needeth but the falling of a leafe from a tree too make them quake,
when it Pleases him too guide and govern us For (as I have declared already) the weakness of men is such, that there needs but the falling of a leaf from a tree too make them quake,
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& ageyne wee knowe that death is horrible of it self.
& again we know that death is horrible of it self.
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Therfore wee must conclude, that God vttereth a wonderfull grace, when he strengtheneth his seruantes in such wyse,
Therefore we must conclude, that God uttereth a wonderful grace, when he strengtheneth his Servants in such wise,
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as they bee not dismayed with any threateninges, nor at the syght of fyre, when the enemyes and tirantes are not contented with single death,
as they be not dismayed with any threatenings, nor At the sight of fire, when the enemies and Tyrants Are not contented with single death,
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but adde thertoo the most tyrannicall tormentes that can bee deuyzed.
but add thertoo the most tyrannical torments that can be deuyzed.
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Now then when the Martyres perseuer in such constancie, therin men perceyue that God hath put to his hand.
Now then when the Martyrs persever in such constancy, therein men perceive that God hath put to his hand.
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Wherfore when wee heare that they bee handled so cruelly for Gods word, and that some,
Wherefore when we hear that they be handled so cruelly for God's word, and that Some,
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if they scape, are notwithstanding redye too dye, and othersome knowing their death shall bee precious in the eyes of the Lord, offer them selues in sacrifize with a cheerful corage:
if they escape, Are notwithstanding ready too die, and Othersome knowing their death shall be precious in the eyes of the Lord, offer them selves in sacrifice with a cheerful courage:
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let vs not suffer their blud too fall too the ground. (I say,) when wee heare of all these things, let vs beware wee suffer not that thing too perish, which God hath ordeyned for our edifying,
let us not suffer their blood too fallen too the ground. (I say,) when we hear of all these things, let us beware we suffer not that thing too perish, which God hath ordained for our edifying,
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and for the better confirming of vs in our fayth.
and for the better confirming of us in our faith.
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For although wee ought too bee (sufficiently) instructed by the preaching (alone) yit must it needes be a great strengthening too vs,
For although we ought too be (sufficiently) instructed by the preaching (alone) yet must it needs be a great strengthening too us,
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when Gods word is not onely preached, but also sealed after that fashion.
when God's word is not only preached, but also sealed After that fashion.
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Then is it not too bee called in question, or too be disputed of, as an vncertayne matter:
Then is it not too be called in question, or too be disputed of, as an uncertain matter:
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but they to whom God hath graunted the grace, and are led so farre by his holy spirit,
but they to whom God hath granted the grace, and Are led so Far by his holy Spirit,
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as too suffer for his truth:
as too suffer for his truth:
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are faythfull wittnesses that their blud serueth too giue a full sealing vp too his word, too the intent that wee should bee the better resolued of it.
Are faithful Witnesses that their blood serveth too give a full sealing up too his word, too the intent that we should be the better resolved of it.
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And although the enemies of the Gospell make a triumphing, and spit fire, and keepe a great coyle too deface all that belongs too God:
And although the enemies of the Gospel make a triumphing, and spit fire, and keep a great coil too deface all that belongs too God:
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yit let not vs ceasse too gloryfie God alwayes, seeing that all the battels which are prepared by Satans pollicie ageinst the faythful, are turned of God into Crownes and Garlands,
yet let not us cease too Glorify God always, seeing that all the battles which Are prepared by Satan policy against the faithful, Are turned of God into Crowns and Garlands,
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& he maketh them to ouercome all things that seeme to make to their vndoing and destruction.
& he makes them to overcome all things that seem to make to their undoing and destruction.
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The thing then whiche wee haue yet further too mark, is this in effect, that we must not bee thrust out of the way when we see the wycked sorte,
The thing then which we have yet further too mark, is this in Effect, that we must not be thrust out of the Way when we see the wicked sort,
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and the despyzers of God, and al worldlynges scorne our simplicitie, at suche tyme as our brethren suffer persecution:
and the despyzers of God, and all worldlings scorn our simplicity, At such time as our brothers suffer persecution:
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but must consyder that the pryzons where they be kept, & the reprochefull fires are of much more worthinesse and excellencie,
but must Consider that the pryzons where they be kept, & the reproachful fires Are of much more worthiness and excellency,
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than all the seates where those Iudges sit, that are as Satans vnderlings or vpholders, and as ranke murtherers:
than all the seats where those Judges fit, that Are as Satan underlings or upholders, and as rank murderers:
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yea & more excellent than al seats of Kings and Princes, though they make neuer so much adoo of their greatnesse.
yea & more excellent than all seats of Kings and Princes, though they make never so much ado of their greatness.
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Now hereuppon S. Paule addeth, you also haue heard the dealing foorth of Gods grace which was committed too mee,
Now hereupon S. Paul adds, you also have herd the dealing forth of God's grace which was committed too me,
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as I haue written briefly vnto you, according as he declared the mistery therof vntoo me ▪ and you may better vnderstand the knowledge which I haue of the mistery of Iesus Christ. as I have written briefly unto you, according as he declared the mystery thereof unto me ▪ and you may better understand the knowledge which I have of the mystery of Iesus christ.
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Here S. Paule intendeth too proue, that he was ordeyned an Apostle, not as one that had thrust in himselfe through rashenesse or folly,
Here S. Paul intends too prove, that he was ordained an Apostle, not as one that had thrust in himself through rashness or folly,
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nor as one that had bin aduaunced by fauour of men, nor as one that had light intoo it by haphazard ▪ but as put in by Gods free goodnesse.
nor as one that had been advanced by favour of men, nor as one that had Light into it by haphazard ▪ but as put in by God's free Goodness.
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And it is not here only that he stryueth for the maintenaunce of his calling, that is too wit, to shewe that he was an Apostle sent and allowed of God:
And it is not Here only that he stryueth for the maintenance of his calling, that is too wit, to show that he was an Apostle sent and allowed of God:
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but he standeth vpon that poynt in many other places. It is trew, that he passed not for his owne person:
but he Stands upon that point in many other places. It is true, that he passed not for his own person:
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but the certeynty of the faythfull depended therupon.
but the certeynty of the faithful depended thereupon.
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When wee come too heare the Gospell, if wee bee not throughly perswaded that he is sent of God:
When we come too hear the Gospel, if we be not thoroughly persuaded that he is sent of God:
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4896
surely wee may well conceyue some wandring opinion, but we shall neuer bee sure, nor haue any rest. This then must go first:
surely we may well conceive Some wandering opinion, but we shall never be sure, nor have any rest. This then must go First:
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Namely, that such as teach vs bee allowed, and that wee knowe them too bee imployed of God to our saluation,
Namely, that such as teach us be allowed, and that we know them too be employed of God to our salvation,
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and that they bee instruments of his holy Ghost.
and that they be Instruments of his holy Ghost.
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Ag•in, is the Lawe giuen? Then passeth there a long tyme before Iesus Christ come intoo the world.
Ag•in, is the Law given? Then passes there a long time before Iesus christ come into the world.
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And on the other side, were a man neuer so well learned and sound, so as there were nothing in him but substantia•nesse and soundnesse,
And on the other side, were a man never so well learned and found, so as there were nothing in him but substantia•nesse and soundness,
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yit should he not bee able too assure vs of the forgiuenesse of our sinnes:
yet should he not be able too assure us of the forgiveness of our Sins:
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it is too great and high a thing too warrant vs attonement with God, and that he taketh vs intoo his fauour,
it is too great and high a thing too warrant us atonement with God, and that he Takes us into his favour,
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wheras there had bin nothing but deadly emnitie before.
whereas there had been nothing but deadly Enmity before.
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4904
If the Angels of heauen should say it with one mouth, they could not warrant it vs,
If the Angels of heaven should say it with one Mouth, they could not warrant it us,
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4905
except they were authorized of God.
except they were authorized of God.
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4906
So then let vs marke well, that S. Paules labouring so much too shewe that he thrust not in hym selfe too bee an Apostle,
So then let us mark well, that S. Paul's labouring so much too show that he thrust not in him self too be an Apostle,
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but that he was sent of God, and had that office at Gods hand, and that in all hys dooyngs he attempted not any thing vppon presumption,
but that he was sent of God, and had that office At God's hand, and that in all his doings he attempted not any thing upon presumption,
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4908
or through rashnesse, but according too our Lorde Iesus Christes choozyng of hym, bycause it was his wyll too bee serued of hym after that maner: is not causelesse.
or through rashness, but according too our Lord Iesus Christ's choozyng of him, Because it was his will too be served of him After that manner: is not causeless.
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4909
That therefore is the grounde that he goeth vppon in this Text.
That Therefore is the ground that he Goes upon in this Text.
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Now he sayeth also, that the Ephesians ought too haue knowen well the misterie or secret that had bin reueled vntoo him,
Now he Saith also, that the Ephesians ought too have known well the mystery or secret that had been revealed unto him,
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namely too the end they myght haue bin sure that he was ordeyned and appoynted too deale foorth Gods grace,
namely too the end they might have been sure that he was ordained and appointed too deal forth God's grace,
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and too preach euerlasting saluation of their soules, too such as had erst bin cut of and banished out of the kingdome of heauen.
and too preach everlasting salvation of their Souls, too such as had erst been Cut of and banished out of the Kingdom of heaven.
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And heere wee haue too marke first of all, that too heare and too vnderstand the things that are preached too vs concerning the Gospell, is not all that wee haue to doo:
And Here we have too mark First of all, that too hear and too understand the things that Are preached too us Concerning the Gospel, is not all that we have to do:
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but that wee must mount vp yit a little hygher:
but that we must mount up yet a little higher:
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that is too wit, that God would haue vs too bee certifyed of his good will by the record of men.
that is too wit, that God would have us too be certified of his good will by the record of men.
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For were it a thing deuyzed heere beneath, it w•re too weake stuffe.
For were it a thing deuyzed Here beneath, it w•re too weak stuff.
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And therefore let vs marke, that the preaching of the Gospell and our common meeting toogither too bee taught, is not a policie or order of mans deuyzing,
And Therefore let us mark, that the preaching of the Gospel and our Common meeting together too be taught, is not a policy or order of men deuyzing,
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4918
nor a fancie, or inuention of man, but an ordinance of God, and an abyding Lawe, where ageinst it is not lawfull for vs too atte•p• any thing at all.
nor a fancy, or invention of man, but an Ordinance of God, and an abiding Law, where against it is not lawful for us too atte•p• any thing At all.
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4919
Sith i• is so, wee ought too come so much the more soberly and aduyzedly thither as too Gods schoole, and 〈 ◊ 〉 as too a mans schoole, too heare the preaching.
Sith i• is so, we ought too come so much the more soberly and aduyzedly thither as too God's school, and 〈 ◊ 〉 as too a men school, too hear the preaching.
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Trew it is, that wee •ught too examin the doctrine, and that wee must not receyue all things indifferently that are preached,
True it is, that we •ught too examine the Doctrine, and that we must not receive all things indifferently that Are preached,
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And so yee see why Saint Paule calleth vs backe heere too God, and too our Lord Iesus Christ,
And so ye see why Saint Paul calls us back Here too God, and too our Lord Iesus christ,
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4921
nor at least wyse bee as bruce •eastes in that behalf, after the maner of the Papists, who terme it simplicit•e, to be without, any vnderstāding at all:
nor At least wise be as bruce •eastes in that behalf, After the manner of the Papists, who term it simplicit•e, to be without, any understanding At all:
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but yit must wee beare such honor too Gods name, that when the doctrine of the holy Scripture is set foorth vntoo vs ▪ wee 〈 … 〉 our selue & from the world,
but yet must we bear such honour too God's name, that when the Doctrine of the holy Scripture is Set forth unto us ▪ we 〈 … 〉 our self & from the world,
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4923
and forsake our owne reason, too submit our selues with trew obedience and 〈 ◊ 〉, too the things which wee knowe too haue proceeded of God.
and forsake our own reason, too submit our selves with true Obedience and 〈 ◊ 〉, too the things which we know too have proceeded of God.
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4924
When wee come thither with such mynd so prepared, surely God will neuer suffer vs too bee receyued,
When we come thither with such mind so prepared, surely God will never suffer us too be received,
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4925
but he will so guyde vs by his holy Ghost, as wee shalbee certifyed that our fayth con•neth of him,
but he will so guide us by his holy Ghost, as we shalbe certified that our faith con•neth of him,
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4926
and is grounded vppon his power, a•d tha• it commeth not of men. Let that serue for one poynt.
and is grounded upon his power, a•d tha• it comes not of men. Let that serve for one point.
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4927
Agein, wheras Saint Pau•e sayth, that the calling of the Gentyles too the knowledge of the Gospell, that they myght be ioyned to them that were neere alredye, was a misterie or secret:
Again, whereas Saint Pau•e say, that the calling of the Gentiles too the knowledge of the Gospel, that they might be joined to them that were near already, was a mystery or secret:
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wee haue too note, that God purpozed to humble the world, and too hold it (as yee would say) brydled, too the end that wee should lerne too honour his prouidence, notwithstanding that the reasons thereof bee vnknowen too vs,
we have too note, that God purposed to humble the world, and too hold it (as ye would say) bridled, too the end that we should Learn too honour his providence, notwithstanding that the Reasons thereof be unknown too us,
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and the meanes therof hid from vs. God could haue published the Gospell immediatly vppon the creating of the world, or streight after Adams fall:
and the means thereof hid from us God could have published the Gospel immediately upon the creating of the world, or straight After Adams fallen:
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but he did put it off by the space almost of twoo thousand yeeres:
but he did put it off by the Molle almost of twoo thousand Years:
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and afterwardes agein after the flud, although the world were renewed agein, yit draue he it of agein.
and afterwards again After the flood, although the world were renewed again, yet drove he it of again.
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So then there passed a sixteene hundred yeeres or theraboutes before Abraham was called. And when God choze him and all his linage, it was not yit the Gospell.
So then there passed a sixteene hundred Years or theraboutes before Abraham was called. And when God choze him and all his lineage, it was not yet the Gospel.
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Neuerthelesse God tooke one man in his old age, that was alredie passing and halfdead,
Nevertheless God took one man in his old age, that was already passing and halfdead,
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yea and euen as good as buried, and in the meane whyle letteth the whole world go too destruction.
yea and even as good as buried, and in the mean while lets the Whole world go too destruction.
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4935
Now after that foure hundred yeeres more were spent, the Law was published, howbeit, that was but too Abrahams linage only.
Now After that foure hundred Years more were spent, the Law was published, howbeit, that was but too Abrahams lineage only.
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4936
The Gentyles being the farre greater number, were neuerthelesse excluded.
The Gentiles being the Far greater number, were nevertheless excluded.
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This matter seemeth strange at the first syght, and they that would hold God brydled to their lust, wil fynd matter ynough heere to iangle at,
This matter seems strange At the First sight, and they that would hold God bridled to their lust, will find matter enough Here to jangle At,
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& so doo they in deede. For they would needes haue God bound to call all the world alyke without exception.
& so do they in deed. For they would needs have God bound to call all the world alike without exception.
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4939
But that will he not doo.
But that will he not do.
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so also dooth he woorke inwardly in our hartes by his holy Ghost.
so also doth he work inwardly in our hearts by his holy Ghost.
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4941
Too bee short, for the space of almost foure thousand yeeres, there passed an infinite number of people, wandering heere and there lyke blynd wretches,
Too be short, for the Molle of almost foure thousand Years, there passed an infinite number of people, wandering Here and there like blind wretches,
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4942
and walking in the shadowe of death, and God did let them still alone, as it is sayd i• the seuenteenth of the Actes.
and walking in the shadow of death, and God did let them still alone, as it is said i• the Seventeenth of the Acts.
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4943
Sodeinly the Trumpet 〈 ◊ 〉 and the wall was broken down•, and God gathered toogither 〈 … 〉 e•st strayed from him, and had despyzed his name. Suddenly the Trumpet 〈 ◊ 〉 and the wall was broken down•, and God gathered together 〈 … 〉 e•st strayed from him, and had despyzed his name.
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4944
He recey••• them too fauour by meanes of our Lord Iesus Christ, in whose person the souerein dominiō of God is extended ouer al the world.
He recey••• them too favour by means of our Lord Iesus christ, in whose person the sovereign dominion of God is extended over all the world.
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4945
These then are things that could not enter into our conceyt, as I said afore.
These then Are things that could not enter into our conceit, as I said afore.
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4946
Therefore it is not without cause that S. Paule nameth that order of dealing, a mysterie that had bin vnknowen to al ages,
Therefore it is not without cause that S. Paul names that order of dealing, a mystery that had been unknown to all ages,
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& was reueled in his time.
& was revealed in his time.
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4948
But first and formest wee must resolue a question that myght bee put heere, bycause the Patriarkes were not vtterly ignorant what should insew,
But First and formest we must resolve a question that might be put Here, Because the Patriarchs were not utterly ignorant what should insew,
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and the prophets bare record of it.
and the Prophets bore record of it.
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4950
For when there is any speaking, that the Gentyles should bee matched with the people whom God had chozen and adopted before:
For when there is any speaking, that the Gentiles should be matched with the people whom God had chozen and adopted before:
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4951
it is said, that Moyses foretold and vttered, and that all the Prophets sayd, that the straungers should come too woorship God, and too honour his maiestie.
it is said, that Moses foretold and uttered, and that all the prophets said, that the Strangers should come too worship God, and too honour his majesty.
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4952
Then was it not a thing vtterly vnknowen at that tyme, as Saint Paule speaketh of it:
Then was it not a thing utterly unknown At that time, as Saint Paul speaks of it:
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4953
but yit let vs marke that all those prophesies ceassed not too bee darke, bycause the meanes were hidden.
but yet let us mark that all those prophecies ceased not too be dark, Because the means were hidden.
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4954
It is true that the hope of the faythfull was, that God woulde one day gather toogither the world that was scattered after so horrible manner as we haue seene:
It is true that the hope of the faithful was, that God would one day gather together the world that was scattered After so horrible manner as we have seen:
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but as touching the knowledge of the tyme, that Circumcision, and the figures of the Lawe should bee abolished, that God should bee serued after another better knowen fashyon, that Iesus Christ should bee as the daysimne of ryghtuousenesse, that men should content themselues with him, that there should be no mo visible signes but Baptim and the Lords Supper, too confirme vs withall in all the ghostly gifts which wee obteyne at this day:
but as touching the knowledge of the time, that Circumcision, and the figures of the Law should be abolished, that God should be served After Another better known fashion, that Iesus christ should be as the daysimne of ryghtuousenesse, that men should content themselves with him, that there should be no more visible Signs but Baptism and the lords Supper, too confirm us withal in all the ghostly Gifts which we obtain At this day:
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all this (say I) was vnknowen. all this (say I) was unknown.
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4957
Yea & euen the very Apostles thēselues continued still in that grosse ignorance, notwithstāding that our Lord Iesus Christ warned thē of the things that were at hand.
Yea & even the very Apostles themselves continued still in that gross ignorance, notwithstanding that our Lord Iesus christ warned them of the things that were At hand.
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4958
In deede whē he sent them abrode into the Country of Iewrye, he sayd vnto them, Speake not yit too the Gentiles. In deed when he sent them abroad into the Country of Jewry, he said unto them, Speak not yet too the Gentiles.
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4959
But that was bycause the cōuenient tyme was not yit come.
But that was Because the convenient time was not yet come.
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When he drew towards his death, I haue other sheepe (sayd he) that are not of this fold, which must bee gathered toogither.
When he drew towards his death, I have other sheep (said he) that Are not of this fold, which must be gathered together.
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4961
Ther• he sheweth that manie were chozen of God his father, who neuerthelesse were not compryzed in the nation of the Iewes.
Ther• he shows that many were chozen of God his father, who nevertheless were not compryzed in the Nation of the Iewes.
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4962
And when he was rizen agein from the dead, he sayd, Go preache the Gospell too all creatu•es.
And when he was rizen again from the dead, he said, Go preach the Gospel too all creatu•es.
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4963
Heere then is commaundement first gyuen them too preache the hope of saluation too such as were vtter straungers too it before.
Here then is Commandment First given them too preach the hope of salvation too such as were utter Strangers too it before.
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4964
Now when S. Peter was aduertized that God would send him too a heathen man, he was so amazed at it, that the heares stoode vp vppon his head.
Now when S. Peter was advertized that God would send him too a heathen man, he was so amazed At it, that the hears stood up upon his head.
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4965
And how is that possible? God was fayne t•o send him a vision from heauen, too make him go too a man whom he tooke too bee vncleane.
And how is that possible? God was fain t•o send him a vision from heaven, too make him go too a man whom he took too be unclean.
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4966
So then it is not without cause, that S. Paule speakyng heere of so high and great a secret, saith, it was vnknowen too the Patriarkes and Prophetes.
So then it is not without cause, that S. Paul speaking Here of so high and great a secret, Says, it was unknown too the Patriarchs and prophets.
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4967
They had in deede some incklyng of it: howebeit, that was but accordyng too theyr measure, and vnder shadowes and figures.
They had in deed Some inkling of it: howbeit, that was but according too their measure, and under shadows and figures.
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4968
There was not then any certayne knowledge, tyll God had vttered the thing in effect, which he had kept in his owne determination.
There was not then any certain knowledge, till God had uttered the thing in Effect, which he had kept in his own determination.
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4969
And soothly S. Paule thought it good too repeate the woord Mysterie, or Secrete, too the intent that one of vs should not prouoke another too bee wylful in opinion,
And soothly S. Paul Thought it good too repeat the word Mystery, or Secret, too the intent that one of us should not provoke Another too be wilful in opinion,
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as we bee woont too bee.
as we be wont too be.
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For if a thing bee hard, one wyll say, this passes myne vnderstandyng, and another makes none account at all of it.
For if a thing be hard, one will say, this passes mine understanding, and Another makes none account At all of it.
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And by that meanes men turne away from obeying God, and cast as it were a stumbling blocke in folkes wayes,
And by that means men turn away from obeying God, and cast as it were a stumbling block in folks ways,
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4973
so as their way and passage is stopped vp, and none comes neere Gods truth, which would be euident ynough,
so as their Way and passage is stopped up, and none comes near God's truth, which would be evident enough,
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so men woulde giue eare vntoo it.
so men would give ear unto it.
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But wee bee forepossessed with this opinion, that it is too hygh and profound a matter,
But we be forepossessed with this opinion, that it is too high and profound a matter,
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and theruppon it seemes too vs that God speakes it not for vs. And that is a cause which maketh vs too hold scorne of his woord,
and thereupon it seems too us that God speaks it not for us And that is a cause which makes us too hold scorn of his word,
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4977
& to let it alone as a thing that belongs not at all vntoo vs:
& to let it alone as a thing that belongs not At all unto us:
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yea and the boldnesse and lewdnesse of men is such, that they condemne all things that mislike them.
yea and the boldness and Lewdness of men is such, that they condemn all things that mislike them.
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Here S. Paule too amend that fault, sayth, that the thing which is vnknowen to vs, is neuerthelesse full of Maiestie before God.
Here S. Paul too amend that fault, say, that the thing which is unknown to us, is nevertheless full of Majesty before God.
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Wherfore let vs submit our selues too him, and bee ready too receyue whatsoeuer is taught vs truly in his name.
Wherefore let us submit our selves too him, and be ready too receive whatsoever is taught us truly in his name.
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For shall wee take vppon vs to measure Gods secrets by our imagination? What a presumptuousnesse were that? It is sayd, that his iudgements and dooings are so deepe a gulf,
For shall we take upon us to measure God's secrets by our imagination? What a presumptuousness were that? It is said, that his Judgments and doings Are so deep a gulf,
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as is able too swallowe vs vp a hundred thousand times.
as is able too swallow us up a hundred thousand times.
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Therfore let vs learne so to magnifie Gods wisdome, as though his meaning bee darksome vntoo vs, yi• wee may not therfore shake it of,
Therefore let us Learn so to magnify God's Wisdom, as though his meaning be darksome unto us, yi• we may not Therefore shake it of,
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but honour it with all humilitie.
but honour it with all humility.
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Trewly euen the things tha• seeme most common, ought too bee •eceyued in such wise of vs,
Truly even the things tha• seem most Common, ought too be •eceyued in such wise of us,
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4985
as too vnderstand that God giueth vs but a taste of them, and that wee haue not the perfect knowledge of them:
as too understand that God gives us but a taste of them, and that we have not the perfect knowledge of them:
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I meane the whole doc•rine of the Gospell.
I mean the Whole doc•rine of the Gospel.
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There is not any poynt there which seemeth to bee of so small importaunce, which passeth not all our vnderstanding.
There is not any point there which seems to be of so small importance, which passes not all our understanding.
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And there are some other matters, wherein God reserueth the reason to himself, meaning therby too hold vs short, too make vs confesse that all his dooings are rightfull,
And there Are Some other matters, wherein God reserveth the reason to himself, meaning thereby too hold us short, too make us confess that all his doings Are rightful,
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although wee cannot agree too it of our owne naturall wit, nor conceyue in our minde the reason why it should bee so.
although we cannot agree too it of our own natural wit, nor conceive in our mind the reason why it should be so.
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Now if euer this doctrine were too bee put in vre, it hath neede too bee put in vre nowe a dayes.
Now if ever this Doctrine were to be put in use, it hath need too be put in use now a days.
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For wee see how the wretched vnbeleeuers doo generally shet them selues out of doores from comming vntoo God.
For we see how the wretched unbelievers do generally shet them selves out of doors from coming unto God.
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What is the cause that the wretched scules in the popedome doo welter in their owne ignoraunce,
What is the cause that the wretched scules in the popedom do welter in their own ignorance,
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and for any thing that is told them, do shewe still that they be as it were bewitched by Satan? They say, that Gods word is too high a thing.
and for any thing that is told them, do show still that they be as it were bewitched by Satan? They say, that God's word is too high a thing.
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Yea, but dooth it followe therefore that wee haue iust cause too reiect it? Wee should rather consider how it is sayd, that Gods wisdome is comprehended alonly by humilitie.
Yea, but doth it follow Therefore that we have just cause too reject it? we should rather Consider how it is said, that God's Wisdom is comprehended alonely by humility.
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And seeyng that God voutsafeth too teache the lowely and little ones, all pryde ought too bee beaten downe in vs,
And seeing that God vouchsafeth too teach the lowly and little ones, all pride ought too be beaten down in us,
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and then should wee fynd that our Lord gaue not his woord in vayne.
and then should we find that our Lord gave not his word in vain.
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Now then, seeyng that in these dayes wee see a number that fynde no taste in the Gospell,
Now then, seeing that in these days we see a number that find no taste in the Gospel,
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bycause it is as a straunge language vntoo them: Let S. Paules saying and declaration moue vs too receyue modestly whatsoeuer God ••lleth vs,
Because it is as a strange language unto them: Let S. Paul's saying and declaration move us too receive modestly whatsoever God ••lleth us,
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yea though the same bee too hygh for vs:
yea though the same be too high for us:
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and let vs pray him who hath all lyght in him, too giue vs therof as he knoweth too bee for our behoofe.
and let us pray him who hath all Light in him, too give us thereof as he Knoweth too be for our behoof.
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For lyke as God speaketh too vs, and maketh his doctrine too ring in our eares:
For like as God speaks too us, and makes his Doctrine too ring in our ears:
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Now therfore when wee fynd any thing in the Gospell that shall seeme hard and vneasie too brucke, let vs not doo as a number of madfolks doo, which reiect whatsoeuer is not too their owne lyking:
Now Therefore when we find any thing in the Gospel that shall seem hard and uneasy too Brucke, let us not do as a number of madfolks do, which reject whatsoever is not too their own liking:
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but (as I sayd) let vs reuerence the thing that is hid from vs as yit, wayting till God further vs,
but (as I said) let us Reverence the thing that is hid from us as yet, waiting till God further us,
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and come familiarly too vs, and increa•e the measure of our fayth.
and come familiarly too us, and increa•e the measure of our faith.
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And so ye se how that in reading of the holie scrip•ure, wee must haue the modestie too hold our selues in awe, (and too say thus:) I vnderstand not such a text:
And so you see how that in reading of the holy scrip•ure, we must have the modesty too hold our selves in awe, (and too say thus:) I understand not such a text:
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but yit is it not for mee too giue it ouer so, as though it were too no purpose:
but yet is it not for me too give it over so, as though it were too no purpose:
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and therfore I will pray God too beare with myne ignorance, and too open mee the gate when he sees •it tyme,
and Therefore I will pray God too bear with mine ignorance, and too open me the gate when he sees •it time,
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and that he which hath the kye of all knowledge and vnderstanding, will shew mee so much as he thinkes meete,
and that he which hath the kye of all knowledge and understanding, will show me so much as he thinks meet,
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and as may bee for my benefite.
and as may be for my benefit.
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Agein, lykewise when wee come too a Sermon, if wee vnderst•nde not all th•• is spoken too vs, let vs stay our selues,
Again, likewise when we come too a Sermon, if we vnderst•nde not all th•• is spoken too us, let us stay our selves,
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and in the meane whyle honour our God, and reuerence him in the things that are too hygh for our wit too reache vntoo.
and in the mean while honour our God, and Reverence him in the things that Are too high for our wit too reach unto.
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And heerein wee see, that such as would stoppe the mouthes of all Gods trew seruantes, that they should not speake of the thinges that seeme too hygh for them, are very diuells incarnate.
And herein we see, that such as would stop the mouths of all God's true Servants, that they should not speak of the things that seem too high for them, Are very Devils incarnate.
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For what a madnesse is it, that bycause wee vnderstand not why God hath chozen some,
For what a madness is it, that Because we understand not why God hath chozen Some,
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and forsaken othersome, how God gouerneth the world, that the diuell himself cannot doo any thing without leaue, that the wicked are the instrumentes of Gods Iustice:
and forsaken Othersome, how God Governs the world, that the Devil himself cannot do any thing without leave, that the wicked Are the Instruments of God's justice:
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wee woormes of the earth, and stinking caryons should take such authoritie vppon vs, as too say, that the thing ought too bee rased out of the holy Scripture, which not onely was reuealed too vs by the holy Ghost,
we worms of the earth, and stinking caryons should take such Authority upon us, as too say, that the thing ought too be rased out of the holy Scripture, which not only was revealed too us by the holy Ghost,
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but also sealed with the blud of Gods sonne? Must it not needes bee that they are wholly possessed of the diuel,
but also sealed with the blood of God's son? Must it not needs be that they Are wholly possessed of the Devil,
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when they presume so farre? Therfore let vs abhorre such monsters, & pray God too lay his hand vppon them,
when they presume so Far? Therefore let us abhor such monsters, & pray God too lay his hand upon them,
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and too shewe that they bee no better than lyce, fleas, punices, and other the most vyle and despyzed things of the worlde,
and too show that they be no better than lice, fleas, punices, and other the most vile and despyzed things of the world,
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when they fall too iustling so ageinst God, euen with tyrannicall and passing barbarous furie.
when they fallen too justling so against God, even with tyrannical and passing barbarous fury.
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But as for our part, let vs vnderstand that the honour which wee owe too our God, is this:
But as for our part, let us understand that the honour which we owe too our God, is this:
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And that also is the rule that wee must holde, bycause God will haue all mouthes st•pped,
And that also is the Rule that we must hold, Because God will have all mouths st•pped,
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that whensoeuer wee heare any of the secretes of Gods woord, which cannot bee knowen or vnderstoode of man,
that whensoever we hear any of the secrets of God's word, which cannot be known or understood of man,
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except it bee by the reuelation of Gods spirit: wee must wayt paciently till God increace the knowledge that he hath giuen vs. Agein,
except it be by the Revelation of God's Spirit: we must wait patiently till God increase the knowledge that he hath given us Again,
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when one man hath a greater measure of fayth, and more vnderstanding than other men, let him frame himselfe too the lesser sort,
when one man hath a greater measure of faith, and more understanding than other men, let him frame himself too the lesser sort,
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and beare with them, and labour too further them more and more:
and bear with them, and labour too further them more and more:
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and let the lesser sort on their side haue the modestie too hold themselues within their compasse,
and let the lesser sort on their side have the modesty too hold themselves within their compass,
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and not passe theyr boundes, but put in vre this saying of S. Paule in another place:
and not pass their bounds, but put in use this saying of S. Paul in Another place:
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If yee thinke otherwise, tary till God shewe it you, & in the meane while liue in concord,
If ye think otherwise, tarry till God show it you, & in the mean while live in concord,
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and let there bee no trubble among yee. And so yee see what wee haue too gather vppon that streyne.
and let there be no trubble among ye. And so ye see what we have too gather upon that streyne.
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Herewithall let vs mark, that God by that meanes intended too set the greater glory vppon his mercie:
Herewithal let us mark, that God by that means intended too Set the greater glory upon his mercy:
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for when in the end he publyshed the doctrine of his Gospell, then did he vtter the infinite riches of his goodnesse towardes vs. And although wee knowe not all the reasons that God had in his mynd,
for when in the end he published the Doctrine of his Gospel, then did he utter the infinite riches of his Goodness towards us And although we know not all the Reasons that God had in his mind,
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when he deferred and put off the publishing of his Gospell so long tyme:
when he deferred and put off the publishing of his Gospel so long time:
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yit notwithsta••ing it is very eazie for vs too iudge, that he intended too open our eyes,
yet notwithsta••ing it is very eazie for us too judge, that he intended too open our eyes,
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and too waken vs, and too quicken vp all our wits, too the end that euery of vs should apply himself the better, too knowe how much wee bee beholden and bound vntoo him.
and too waken us, and too quicken up all our wits, too the end that every of us should apply himself the better, too know how much we be beholden and bound unto him.
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For are wee better than our fathers? Or when the Gospell was published through the worlde, were the Gentyles more teachable than before? No:
For Are we better than our Father's? Or when the Gospel was published through the world, were the Gentiles more teachable than before? No:
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but it seemed that wickednesse was then come too his full measure, so as there was nothing but contempt of God.
but it seemed that wickedness was then come too his full measure, so as there was nothing but contempt of God.
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Now when the world was so diuelish throughout, then came Iesus Christ, then was the message of saluation brought too all men.
Now when the world was so devilish throughout, then Come Iesus christ, then was the message of salvation brought too all men.
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Yea and when S. Paule (speaking to the Corinthians) had told them that Murtherers, whormoongers, drunkardes, Theeues, forswearers,
Yea and when S. Paul (speaking to the Corinthians) had told them that Murderers, whormoongers, drunkards, Thieves, forswearers,
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and such like folke, yea which had committed yit more heinous crimes, should not inherit the kingdome of heauen:
and such like folk, yea which had committed yet more heinous crimes, should not inherit the Kingdom of heaven:
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he sayth vntoo them, you also haue bin lyke them:
he say unto them, you also have been like them:
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too shewe that the Gospell was not preached at Corinth, for any vertues that were there,
too show that the Gospel was not preached At Corinth, for any Virtues that were there,
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nor for that the inhabiters had bin more giuen vntoo God, or deserued aught at all:
nor for that the inhabiters had been more given unto God, or deserved aught At all:
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but all proceeded of Gods only free goodnesse.
but all proceeded of God's only free Goodness.
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Thus yee see that the secret which S. Paule speaketh of, is too bee applyed after this maner:
Thus ye see that the secret which S. Paul speaks of, is to be applied After this manner:
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namely that it was Gods will that there should be sin in al men without exception, the remedie wherof he hath sent by his grace.
namely that it was God's will that there should be since in all men without exception, the remedy whereof he hath sent by his grace.
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Lykewyse also wee in our tyme cannot say, that wee bee better then our forefathers, as I tolde you before.
Likewise also we in our time cannot say, that we be better then our Forefathers, as I told you before.
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For if yee haue an eye too the common state, there was more faythfulnesse among men a fiftie yeeres ago, than is now: there was more modest conuersation:
For if ye have an eye too the Common state, there was more faithfulness among men a fiftie Years ago, than is now: there was more modest Conversation:
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there was lesse excesse and superfluitie of pomp:
there was less excess and superfluity of pomp:
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and too bee short, men were not lyke Dogges and Cattes, as they bee now adayes.
and too be short, men were not like Dogs and Cats, as they be now adays.
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It is trew, that they had alwayes a smatch of their owne nature, which is nothing woorth:
It is true, that they had always a smatch of their own nature, which is nothing worth:
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but yit Satan seemed too bee then cheyned vp.
but yet Satan seemed too be then chained up.
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But within these thirtie yeeres, things haue gone from wooorse too woorse, and so farre out of square, as is horrible too see.
But within these thirtie Years, things have gone from wooorse too Worse, and so Far out of square, as is horrible too see.
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And theruppon, behold, Gods grace is preached, forguienesse of sinnes is vttered, God calleth those that were a hundred thousand tymes forlorne.
And thereupon, behold, God's grace is preached, forguienesse of Sins is uttered, God calls those that were a hundred thousand times forlorn.
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Now what can bee sayd too it, but that Gods will was too giue the greater beautie too his grace and mercye by such an after deele? Wherfore let vs consider, that the way too aduauntage our selues by Gods woonderfull secretes, is too reuerence the thing that wee know not,
Now what can be said too it, but that God's will was too give the greater beauty too his grace and mercy by such an After Deal? Wherefore let us Consider, that the Way too advantage our selves by God's wondered secrets, is too Reverence the thing that we know not,
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and too receyue the things that God vou•safeth too shew vs, and too admit the things without geynsaying, which wee knowe too come of him:
and too receive the things that God vou•safeth too show us, and too admit the things without geynsaying, which we know too come of him:
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and specially too haue regard that our fayth bee edifyed, and too consider whether wee ought not too bee the more inflamed with the loue of God,
and specially too have regard that our faith be edified, and too Consider whither we ought not too be the more inflamed with the love of God,
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for that he hath voutsafed too sende the Gospell abrode now adayes as it were out of a deepe dungeon:
for that he hath vouchsafed too send the Gospel abroad now adays as it were out of a deep dungeon:
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and for that after wee had strayed heere and there lyke wretched wandering beastes, and had bin plunged in superstition & idolatrie,
and for that After we had strayed Here and there like wretched wandering beasts, and had been plunged in Superstition & idolatry,
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so as wee scarse had any more vnderstanding of religion:
so as we scarce had any more understanding of Religion:
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he hath appeered vntoo vs agein, not in person, but by his doctrine which is preached too vs at this day, which had bin vtterly buried.
he hath appeared unto us again, not in person, but by his Doctrine which is preached too us At this day, which had been utterly buried.
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Let vs then haue regard of that:
Let us then have regard of that:
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And although the world perceyue not at the first dashe why God woorketh after so straunge a fashion:
And although the world perceive not At the First dash why God worketh After so strange a fashion:
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let not vs ceasse therefore too profit our selues by it, nother let vs passe for our owne state too bee assured of the will of our God:
let not us cease Therefore too profit our selves by it, neither let us pass for our own state too be assured of the will of our God:
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but let vs resort too the head, that is to wit, to our Lord Iesus Christ,
but let us resort too the head, that is to wit, to our Lord Iesus christ,
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and vnderstand, that sith wee bee knit vntoo him agein by the Gospell, God dooth alwayes auow vs for his children:
and understand, that sith we be knit unto him again by the Gospel, God doth always avow us for his children:
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and although wee haue bin the wretcheddest in the world, and bee yit still at this day woorthie too bee banished from his house,
and although we have been the wretcheddest in the world, and be yet still At this day worthy too be banished from his house,
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and cut of from his Church, yit notwithstanding let vs not ceasse to hope still that he will call vs too the heritage which he hath promised vs from tyme to tyme.
and Cut of from his Church, yet notwithstanding let us not cease to hope still that he will call us too the heritage which he hath promised us from time to time.
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Therefore it ought too suffyze vs, that God will gather vs intoo his bodye, yit notwithstanding that wee haue bin scattered heertoofore,
Therefore it ought too suffyze us, that God will gather us into his body, yet notwithstanding that we have been scattered heertoofore,
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and that he will performe his purpose towardes vs, if wee suffer our selues too bee gouerned by our Lord Iesus Christ.
and that he will perform his purpose towards us, if we suffer our selves too be governed by our Lord Iesus christ.
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And forasmuch as he is ordeyned too bee our King:
And forasmuch as he is ordained too be our King:
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let vs doo him homage willingly, submitting our selues to him with trew obedience of fayth, not doubting but that he will reueale vntoo vs the things that were hid afore,
let us do him homage willingly, submitting our selves to him with true Obedience of faith, not doubting but that he will reveal unto us the things that were hid afore,
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so as wee may perceyue how it is not causelesse that Saint Paule sayeth in the second too the Corinthians, that although God haue his secret purpose, wheruntoo wee cannot atteyne:
so as we may perceive how it is not causeless that Saint Paul Saith in the second too the Corinthians, that although God have his secret purpose, wheruntoo we cannot attain:
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yit notwithstanding he declareth such things in his Gospell, as are incomprehensible too all men, vttering there his harte vntoo vs,
yet notwithstanding he Declareth such things in his Gospel, as Are incomprehensible too all men, uttering there his heart unto us,
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and reueling his will fully vntoo vs, till wee may come too the full inioying of the things which wee doo now hope for.
and reveling his will Fully unto us, till we may come too the full enjoying of the things which we do now hope for.
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And now let vs fall downe before the maiestie of our good God, with acknowledgment of our sinnes, praying him too make vs profit more & more in his holy word,
And now let us fallen down before the majesty of our good God, with acknowledgment of our Sins, praying him too make us profit more & more in his holy word,
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& that the same may serue, not too puffe vs vp with presumption and ouerweenig,
& that the same may serve, not too puff us up with presumption and ouerweenig,
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but to drawe vs stil more and more to him in trew humilitie, that we forsaking all that is of our own brayne,
but to draw us still more and more to him in true humility, that we forsaking all that is of our own brain,
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and which wee bee able too bringfoorth of our owne deuyzing, may desyre nothing but too lerne the things that are shewed vs by his woord,
and which we be able too bringfoorth of our own deuyzing, may desire nothing but too Learn the things that Are showed us by his word,
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and to• admit the same without geynsaying, and too stoope and s•bmit our selues obediently and simply too the Gospell, that Iesus Christ may bee honored,
and to• admit the same without geynsaying, and too stoop and s•bmit our selves obediently and simply too the Gospel, that Iesus christ may be honoured,
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and so throughly heard among vs, as we may neuer start from him:
and so thoroughly herd among us, as we may never start from him:
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and that wee may bee so beaten downe in our selues, as wee may neuer seeke too bee exalted but by his hand.
and that we may be so beaten down in our selves, as we may never seek too be exalted but by his hand.
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That it may please him too graunt this grace, not only too vs, but also too al people. &c.
That it may please him too grant this grace, not only too us, but also too all people. etc.
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The.xvii. Sermon, which is the second vppon the third Chapter.
The xvii Sermon, which is the second upon the third Chapter.
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and none of vs all too haue aught whereof too boast.
and none of us all too have aught whereof too boast.
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7. I am made a minister of the Gospel, according to Gods grace, vvhich is giuen mee through the woorking of his povver.
7. I am made a minister of the Gospel, according to God's grace, which is given me through the working of his power.
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8. This grace is giuen too mee, which am the least of all the Sainctes, too preach among the Gentyles the incomprehensible riches of Christ.
8. This grace is given too me, which am the least of all the Saints, too preach among the Gentiles the incomprehensible riches of christ.
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9. Too open vntoo all men vvhat the communicating of the mysterie is, vvhich vvas hid from the beginning of all times in God, vvho created all things by Iesus Christ.
9. Too open unto all men what the communicating of the mystery is, which was hid from the beginning of all times in God, who created all things by Iesus christ.
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I Haue tolde you heeretoofore how S. Paul had an eye too twoo thinges, shewing that he was certeinly appoynted too publishe the Gospell through the whole world, and specially among the Gentyles.
I Have told you heeretoofore how S. Paul had an eye too twoo things, showing that he was Certainly appointed too publish the Gospel through the Whole world, and specially among the Gentiles.
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For no man ought too go about too vsurp any office in the Church, but God ought too haue that authoritie:
For no man ought too go about too usurp any office in the Church, but God ought too have that Authority:
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and according to the euerlasting order which he hath set downe, let vs looke too followe the same,
and according to the everlasting order which he hath Set down, let us look too follow the same,
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so as they that go about too aduaunce themselues, may bee put downe, and no man take any degree vppon him, but he that is called.
so as they that go about too advance themselves, may be put down, and no man take any degree upon him, but he that is called.
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Therfore marke it for a speciall poynt, that S. Paule ment too excuze himselfe of rashnesse, by shewing that he did not thrust himselfe in too bee an Apostle,
Therefore mark it for a special point, that S. Paul meant too excuze himself of rashness, by showing that he did not thrust himself in too be an Apostle,
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but had good and sure warrant that God had appoynted him thertoo.
but had good and sure warrant that God had appointed him thertoo.
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And therewithall also he ment too assure the Gentyles, too the intent they shoulde receiue the message of their saluation,
And therewithal also he meant too assure the Gentiles, too the intent they should receive the message of their salvation,
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as proceeding of God, and not of man.
as proceeding of God, and not of man.
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For wee must alwayes bee at this poynt, that the forgiuenesse of sinnes is too precious a thing for vs too bee assured of by the authoritie of man.
For we must always be At this point, that the forgiveness of Sins is too precious a thing for us too be assured of by the Authority of man.
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Then must wee bee fully resolued, that it is God which speaketh, too the end we may conclude, that whatsoeuer is vnbounde on earth, is vnbounde also in heauen.
Then must we be Fully resolved, that it is God which speaks, too the end we may conclude, that whatsoever is unbound on earth, is unbound also in heaven.
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And forasmuch as S. Paule had erst bin an enemie too the Gospell, and had persecuted the Christians, and blasphemed God:
And forasmuch as S. Paul had erst been an enemy too the Gospel, and had persecuted the Christians, and blasphemed God:
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it seemed that that should haue impeached the receyuing of him for an Apostle, and the yeelding of such reputation too him as was requisite that he should haue.
it seemed that that should have impeached the receiving of him for an Apostle, and the yielding of such reputation too him as was requisite that he should have.
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Therefore he preuenteth the things that might bee alledged too bereeue him of all reuerence,
Therefore he preventeth the things that might be alleged too bereeue him of all Reverence,
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and sayth, that they must not haue an eye too his owne person, nor too his deseruing,
and say, that they must not have an eye too his own person, nor too his deserving,
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but too Gods aduauncing of him by his grace, and by a power that is not ordinarye among men.
but too God's advancing of him by his grace, and by a power that is not ordinary among men.
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It is trew that S. Paule dooth alwayes humble himselfe as much as may bee, that men may the better knowe Gods free be•towed goodnesse.
It is true that S. Paul doth always humble himself as much as may be, that men may the better know God's free be•towed Goodness.
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For it is certeyne, that wee shall euermore but rob God of his honour, if wee confesse not that wee bee beholden too him for all thinges,
For it is certain, that we shall evermore but rob God of his honour, if we confess not that we be beholden too him for all things,
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and that wee haue not any thing at all of our owne.
and that we have not any thing At all of our own.
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But (as I haue touched already) he ment heere too put away all lettes, too the end that no man myght vpbrayd him, that he was vnwoorthie of so excellent and great dignitie,
But (as I have touched already) he meant Here too put away all lets, too the end that no man might upbraid him, that he was unworthy of so excellent and great dignity,
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as too bee of the number of the Apostles.
as too be of the number of the Apostles.
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His intent then was, to shewe that Gods grace surmounted all the impediments that could bee in him before.
His intent then was, to show that God's grace surmounted all the impediments that could be in him before.
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First he setteth downe Gods grace.
First he sets down God's grace.
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It had bin ynough for him too haue graunted God so great prerogatiue, as too holde all things of him:
It had been enough for him too have granted God so great prerogative, as too hold all things of him:
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but he setteth downe twoo wordes m•, too exclude all that myght bee dema•ded of him.
but he sets down twoo words m•, too exclude all that might be dema•ded of him.
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How now? (might some man haue sayd:) such condition, and such ought too be in an Apostle:
How now? (might Some man have said:) such condition, and such ought too be in an Apostle:
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hast thou such vertew? And so yee see why he was not contented too set downe simply the gift,
hast thou such virtue? And so ye see why he was not contented too Set down simply the gift,
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but also would needes adde, free bestowed.
but also would needs add, free bestowed.
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And afterward he magnifyeth the same gift yit more, saying, that God vvrought therein according too the woorking of his povver.
And afterwards he magnifyeth the same gift yet more, saying, that God wrought therein according too the working of his power.
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Too bee short, hee giueth men too vnderstand, that they ought to espye a singular and woonderfull goodnesse of God in him,
Too be short, he gives men too understand, that they ought to espy a singular and wondered Goodness of God in him,
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and therwithall a power not ordinarie among men. Those are the twoo poynts which wee haue too marke.
and therewithal a power not ordinary among men. Those Are the twoo points which we have too mark.
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Now forasmuch as in the first too Timothie he sayeth also, that he himself both is, Now forasmuch as in the First too Timothy he Saith also, that he himself both is,
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and ought too scrue vs all for a looking glasse, let vs learne too apply the same vntoo vs.
and ought too scrue us all for a looking glass, let us Learn too apply the same unto us
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And first of al, whatsoeuer wee aske of God, let vs vnderstand that the same must issew vntoo vs from the welspring of his only mercie and free bountie, too the end wee should forget all selfdeseruing.
And First of all, whatsoever we ask of God, let us understand that the same must issue unto us from the wellspring of his only mercy and free bounty, too the end we should forget all selfdeseruing.
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For it is the next way too shet vs out of the doore, when wee come vntoo God,
For it is the next Way too shet us out of the door, when we come unto God,
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if wee imagin too bring aught of our selues. Mark that for one poynt.
if we imagine too bring aught of our selves. Mark that for one point.
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And secondly to amend all distrust, let vs hope that God will doo more than all our wits can conceiue.
And secondly to amend all distrust, let us hope that God will do more than all our wits can conceive.
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For it is not in vs too measure his infinite power:
For it is not in us too measure his infinite power:
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and therfore whatsoeuer he hath giuen vs alreadye, let vs think •ur selues beholden too his goodnesse for it, let vs doo him homage for it,
and Therefore whatsoever he hath given us already, let us think •ur selves beholden too his Goodness for it, let us do him homage for it,
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and let vs yeeld him the prayse of it, as meete is wee should.
and let us yield him the praise of it, as meet is we should.
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And so yee see, that the thing which wee haue too gather vppon Saint Paules example, is, that we must with al humilitie besech God too worke so in vs by his owne mere grace,
And so ye see, that the thing which we have too gather upon Saint Paul's Exampl, is, that we must with all humility beseech God too work so in us by his own mere grace,
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as his name may bee glorified therby, bicause there is no deseruing to be foūd in vs. Also let vs be out of dout, that his power passeth all our capacitie,
as his name may be glorified thereby, Because there is no deserving to be found in us Also let us be out of doubt, that his power passes all our capacity,
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so as wee may euery way giue him place and enterance, and not shet him out from vs through our vnbeleef.
so as we may every Way give him place and Entrance, and not shet him out from us through our unbelief.
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•nowe wee once that? Hath God shewed vs his mercie and power, and made vs too feele them by experience? Let vs put them in vre to the vttermost of our power,
•nowe we once that? Hath God showed us his mercy and power, and made us too feel them by experience? Let us put them in use to the uttermost of our power,
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and let vs not seeke to deface his glorie, vnder colour that he hath made vs more excellent than others,
and let us not seek to deface his glory, under colour that he hath made us more excellent than Others,
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as though wee had deserued aught of our selues, but let vs yeeld him his dew,
as though we had deserved aught of our selves, but let us yield him his due,
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and that which ought too bee his peculiar owne.
and that which ought too be his peculiar own.
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And herewithall, too continue his matter, he addeth, that this grace was giuen too him, (euen) too him the least of all the Saincts.
And herewithal, too continue his matter, he adds, that this grace was given too him, (even) too him the least of all the Saints.
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This serueth too expound that which hee had sayd concerning the gift of grace.
This serveth too expound that which he had said Concerning the gift of grace.
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Now heruppon wee haue too mark, that if wee intend too yeeld God that which wee owe him, wee must be vtterly abaced in our selues.
Now Hereupon we have too mark, that if we intend too yield God that which we owe him, we must be utterly abased in our selves.
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For so long as men fall too parting of staks with God, and will needs bee somwhat of themselues:
For so long as men fallen too parting of staks with God, and will needs be somewhat of themselves:
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it is all one as if they would set themselues ageinst God, and bee their owne keruers.
it is all one as if they would Set themselves against God, and be their own keruers.
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Too bee short, God neuer hath his full right, except wee be rid quyte and cleane of all.
Too be short, God never hath his full right, except we be rid quite and clean of all.
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Thefore a man cannot discerne how Saint Paule hild al things of Gods mere grace and free gift,
Therefore a man cannot discern how Saint Paul held all things of God's mere grace and free gift,
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but by considering his (former) slendernesse, that is too say, by considering what manner a one he had bin,
but by considering his (former) slenderness, that is too say, by considering what manner a one he had been,
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and what his estate had bin before. And this is a poynt of greate importance: for wee see how men couet alwayes too reserue somwhat too themselues.
and what his estate had been before. And this is a point of great importance: for we see how men covet always too reserve somewhat too themselves.
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And although they graunt, that God deserueth too be exalted without end:
And although they grant, that God deserves too be exalted without end:
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yit can they not finde in their harts too forgo the the whole prayse of the thinges that he hath giuen them,
yet can they not find in their hearts too forgo the the Whole praise of the things that he hath given them,
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but would• fayne be esteemed and had in some reputation for them.
but would• fain be esteemed and had in Some reputation for them.
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Seeing that wee bee so much giuen to vaynglorie, and that there is not a harder thing for vs too doo,
Seeing that we be so much given to vainglory, and that there is not a harder thing for us to do,
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than too humble our selues with such lowelinesse as God requireth:
than too humble our selves with such Loveliness as God requires:
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for it is cer•eyne, that the measure of our fayth shall neuer atteyne too the vttermost.
for it is cer•eyne, that the measure of our faith shall never attain too the uttermost.
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it standeth vs on hand too mark this doctrine so much the more, wherin we see, that God shall neuer bee honored as he deserueth, till wee be thrust downe vnder his feete,
it Stands us on hand too mark this Doctrine so much the more, wherein we see, that God shall never be honoured as he deserves, till we be thrust down under his feet,
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and haue not any thing wherfore to bee estemed, but bee become lyke wrethed creatures that haue nothing in vs but miserie, wherby God may haue occasion too shewe forth his mercie vppon vs. Lo how Saint Paul• yeelded the prayse of all things vntoo Gods freegift without hipocrisie, by acknowledging himself too bee the least of all others.
and have not any thing Wherefore to be esteemed, but be become like wreathed creatures that have nothing in us but misery, whereby God may have occasion too show forth his mercy upon us Lo how Saint Paul• yielded the praise of all things unto God's freegift without hypocrisy, by acknowledging himself too be the least of all Others.
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And let vs marke also, that S. Paules so dooing, was not a feyned modestie,
And let us mark also, that S. Paul's so doing, was not a feigned modesty,
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after the maner of most men, which wil commonly say, and make as it were a prouerbe of it, O sir, I am the meanest and least able of all men:
After the manner of most men, which will commonly say, and make as it were a proverb of it, Oh sir, I am the Meanest and least able of all men:
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and yit in so saying with their mouth, they ceasse not too haue theyr hartes puffed vp with pryde.
and yet in so saying with their Mouth, they cease not too have their hearts puffed up with pride.
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In so much that in very deede, if a man should answere them, I beleeue it wel:
In so much that in very deed, if a man should answer them, I believe it well:
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they would bee as hot as a toste, and had leeuer too bee found lyers, than too gyue ouer theyr selfeweenyng, wherwith they bee so ful fraughted.
they would be as hight as a toste, and had leeuer too be found liars, than too gyve over their selfeweenyng, wherewith they be so full fraughted.
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S. Paul vsed no such Ceremonie full of vntruth, but protested truely the thing as he thought it, accordingly as in another place to the Corinthians, he sayth, he is not worthie too bee named an Apostle,
S. Paul used no such Ceremony full of untruth, but protested truly the thing as he Thought it, accordingly as in Another place to the Corinthians, he say, he is not worthy too be nam an Apostle,
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bycause he had persecuted Gods Church, and withstood his truth.
Because he had persecuted God's Church, and withstood his truth.
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And agein, when he setteth foorth himselfe for an example in the first too Timothie, too the end wee should not doubt but that God sheweth himself mercifull towards vs:
And again, when he sets forth himself for an Exampl in the First too Timothy, too the end we should not doubt but that God shows himself merciful towards us:
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he sayth, he had blasphemed the Gospell, and bin full of crueltie, seeking to shed innocent blud.
he say, he had blasphemed the Gospel, and been full of cruelty, seeking to shed innocent blood.
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There then S. Paule sheweth well ynough, that there was no counterfetnesse in his confession, and that his lowelinesse proceeded from his hart.
There then S. Paul shows well enough, that there was no counterfetnesse in his Confessi, and that his Loveliness proceeded from his heart.
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For he would haue chozen too haue bin out of estimation too the worldward, and too haue receyued all manner of reproche too himselfe,
For he would have chozen too have been out of estimation too the worldward, and too have received all manner of reproach too himself,
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yea and too haue bin taken for a cursed caytife: than to haue disgraced Gods goodnesse.
yea and too have been taken for a cursed caitiff: than to have disgraced God's Goodness.
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And like as his doctrine was too indure for euer:
And like as his Doctrine was too endure for ever:
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so ment he too haue his wants knowen in all ages and all tymes vntoo the worlds end, referring al things to this poi•t,
so meant he too have his Wants known in all ages and all times unto the world's end, referring all things to this poi•t,
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namely, that men might knowe how God had set him as it were vpon a scaffold, to warrant vs that he will shew himselfe as free harted towards vs also at this day:
namely, that men might know how God had Set him as it were upon a scaffold, to warrant us that he will show himself as free hearted towards us also At this day:
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nother ment he too imbace them in his mouth as Hipocrytes doo, which say, I am n•thing at all:
neither meant he too imbace them in his Mouth as Hypocrites do, which say, I am n•thing At all:
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and that on the other side wee should not bee ashamed too bee acknowne of our owne wretchednesse, too the intent that Gods grace may haue the greater glosse in vs. Wherfore let vs remember vppon this Text, that wee doo then offer God such sacrifize of prayse, as he deserueth,
and that on the other side we should not be ashamed too be acknown of our own wretchedness, too the intent that God's grace may have the greater gloss in us Wherefore let us Remember upon this Text, that we do then offer God such sacrifice of praise, as he deserves,
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when wee protest truly and vnfeynedly, that al the good which is in vs, commeth of his grace, who hath bestowed it vppon vs,
when we protest truly and vnfeynedly, that all the good which is in us, comes of his grace, who hath bestowed it upon us,
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and that wee cannot chalendge any thing at all too our selues:
and that we cannot challenge any thing At all too our selves:
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but that when wee haue examined all that is our owne, wee shall finde none other things at all,
but that when we have examined all that is our own, we shall find none other things At all,
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than such as may cause vs too cast downe our eyes, and make vs ashamed.
than such as may cause us too cast down our eyes, and make us ashamed.
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After this manner (say I) must wee followe the thing that S. Paule sheweth vs heere.
After this manner (say I) must we follow the thing that S. Paul shows us Here.
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Yea and let nother spyte nor vayneglory, hinder vs too humble our selues among our neighbours.
Yea and let neither spite nor vayneglory, hinder us too humble our selves among our neighbours.
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For here S. Paule hath not only shewed that he was indetted to God for al things,
For Here S. Paul hath not only showed that he was indebted to God for all things,
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& that he was bound to him for al the good things that he had, bycause they •ame of his o•ly mere goodnesse and free gift:
& that he was bound to him for all the good things that he had, Because they •ame of his o•ly mere Goodness and free gift:
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but also therwithall abaceth himself, in comparison of the rest of the Apostles.
but also therewithal abaceth himself, in comparison of the rest of the Apostles.
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Now then, let vs rid away this cursed affectiō which is ouer deeply rooted in our nature,
Now then, let us rid away this cursed affection which is over deeply rooted in our nature,
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namely, of desiring to perk vp in such wyze, as men should looke at vs aboue othe• men,
namely, of desiring to perk up in such wyze, as men should look At us above othe• men,
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and commend vs more than others.
and commend us more than Others.
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For we see how S. Paule, who was so excellent, did notwithstāding stoop• too that lownesse:
For we see how S. Paul, who was so excellent, did notwithstanding stoop• too that lowness:
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wherfore let vs indeuer too fashion our selues like too him.
Wherefore let us endeavour too fashion our selves like too him.
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And let vs thinke well vppon this saying of our Lorde Ies•• Christ, that he which wil be exalted of God, must bee brought lowe in him•elfe.
And let us think well upon this saying of our Lord Ies•• christ, that he which will be exalted of God, must be brought low in him•elfe.
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So then, let vs bee little ones of our owne accord, and then it is certein that God will reache vs his hand.
So then, let us be little ones of our own accord, and then it is certain that God will reach us his hand.
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And although he send vs nother statelinesse nor dignitie:
And although he send us neither stateliness nor dignity:
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yit will he giue vs so much thereof as shalbee needefull, at least wise if wee haue the trew meekenesse of seeking nothing else but too be gouerned by his hand.
yet will he give us so much thereof as shalbe needful, At least wise if we have the true meekness of seeking nothing Else but too be governed by his hand.
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But heere it myght bee demaunded, how Saint Paule acknowledgeth himself a little one, seing he hath done more than al the rest,
But Here it might be demanded, how Saint Paul acknowledgeth himself a little one, sing he hath done more than all the rest,
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as he him•elf sayeth in the forealledged place of the first too the Corinthians.
as he him•elf Saith in the forealledged place of the First too the Corinthians.
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Saint Paule was not ignorant of the gracious giftes that he had receiued at Gods hand, Saint Paul was not ignorant of the gracious Gifts that he had received At God's hand,
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for he wist well that God had indewed him with great 〈 ◊ 〉, and it is not a poynt of humilitie too say, I haue nother skill nor wit,
for he wist well that God had endued him with great 〈 ◊ 〉, and it is not a point of humility too say, I have neither skill nor wit,
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nor any thing woorthie of prayse:
nor any thing worthy of praise:
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for if wee speaks 〈 ◊ 〉, wee bee vnthankfull too God, as they that burye his benefites wherin his glory ought •oo shyne foorth.
for if we speaks 〈 ◊ 〉, we be unthankful too God, as they that bury his benefits wherein his glory ought •oo shine forth.
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Saint Paule then ment not heere too shew, that he was a man without knowledge,
Saint Paul then meant not Here too show, that he was a man without knowledge,
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and without the giftes of the holy Ghost, or that he had receyued lesse portion of them than other men had:
and without the Gifts of the holy Ghost, or that he had received less portion of them than other men had:
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but his calling of himself the least, was in respect of that which he had bin before he was a member of the Churche.
but his calling of himself the least, was in respect of that which he had been before he was a member of the Church.
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For our Lord Iesus Christ had in his lyfe tyme chozen and sholed out the twelue, too whom he gaue Commission too publish the Gospell through the whole woorld. For our Lord Iesus christ had in his life time chozen and sholed out the twelue, too whom he gave Commission too publish the Gospel through the Whole world.
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And now in the meane whyle what was Saint Paule? He was not only a pri•ate person,
And now in the mean while what was Saint Paul? He was not only a pri•ate person,
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but also banished, and cut of as a rotten member •r•m the companie of the faythfull.
but also banished, and Cut of as a rotten member •r•m the company of the faithful.
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And besydes that, Satan draue him foreward too all crueltie, so long as Gods spirrite was not in him.
And besides that, Satan drove him forward too all cruelty, so long as God's spirrite was not in him.
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He had in deede a kynd of zeale, but that was starke madnesse, for he ceassed not for all that too fyght ageinst God in his owne misbeel•efe:
He had in deed a kind of zeal, but that was stark madness, for he ceased not for all that too fight against God in his own misbeel•efe:
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he did it ignorantly, but yit could not that excuze him.
he did it ignorantly, but yet could not that excuze him.
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So then wee see that his terming of himself the least, was not without cause, according wheruntoo he sayeth in another place, that he was as an vntymely birth,
So then we see that his terming of himself the least, was not without cause, according wheruntoo he Saith in Another place, that he was as an untimely birth,
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and that it i• was not too bee thought that euer he should haue come too the spirituall lyfe, wherof he was a minister.
and that it i• was not too be Thought that ever he should have come too the spiritual life, whereof he was a minister.
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For he was as a rootten carkesse, and there was no lykelyh•• that euer he should haue come too the grace of our Lord Iesus Christ, seing he was runne so farre 〈 ◊ 〉,
For he was as a rootten carkesse, and there was no lykelyh•• that ever he should have come too the grace of our Lord Iesus christ, sing he was run so Far 〈 ◊ 〉,
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and had bin as a tempest in thundering vppon the Church, and as a •allening Woolfe, that •ought nothing else but too 〈 ◊ 〉 his pray.
and had been as a tempest in thundering upon the Church, and as a •allening Wolf, that •ought nothing Else but too 〈 ◊ 〉 his pray.
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And so wee see how his confessing of himself to bee the least of the Saintes, was vnfeyned,
And so we see how his confessing of himself to be the least of the Saints, was unfeigned,
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namely as in respect of his former state.
namely as in respect of his former state.
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But God, who not only exalteth the thing that is small and low, but also maketh what he listeth of nothing, vou•asafed too change him after that fashyon, too the end that that miracle sho••d amaze vs as oft as we thinke vpon it,
But God, who not only Exalteth the thing that is small and low, but also makes what he lists of nothing, vou•asafed too change him After that fashion, too the end that that miracle sho••d amaze us as oft as we think upon it,
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& wee not only lerne too magnifye Gods goodnesse in that deede, but also apply the same too our owne vse:
& we not only Learn too magnify God's Goodness in that deed, but also apply the same too our own use:
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and therwithall euerye of vs bethinke himsel• aduyzedlye, and returne too our former state, (I meane not too bee such as we• were in old tyme,) but consider welll of it, 〈 ◊ 〉 too examin our selues throughly, that Gods infinite grac• and goodnesse may app•••• the more in vs. That then is in 〈 … 〉 ••ing that wee hau• too remember concerning Saint Paule.
and therewithal every of us bethink himsel• aduyzedlye, and return too our former state, (I mean not too be such as we• were in old time,) but Consider welll of it, 〈 ◊ 〉 too examine our selves thoroughly, that God's infinite grac• and Goodness may app•••• the more in us That then is in 〈 … 〉 ••ing that we hau• too Remember Concerning Saint Paul.
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And therfore as oft and when•ieuer the great treasures of Gods mercie which are imparted too vs in our Lord Iesus Christ, are preached vntoo vs:
And Therefore as oft and when•ieuer the great treasures of God's mercy which Are imparted too us in our Lord Iesus christ, Are preached unto us:
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let vs bee s••e that euerye whit therof was warranted too vs in Saint Paules person,
let us be s••e that every whit thereof was warranted too us in Saint Paul's person,
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and that he spake not as of things vnknowen, but that he had sure experience of them,
and that he spoke not as of things unknown, but that he had sure experience of them,
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and that in his person we may see still with our eyes, the thing that he vttered with his mouth.
and that in his person we may see still with our eyes, the thing that he uttered with his Mouth.
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Now let vs come too the gracious gift that he speaketh of, which is the publishing of the incomprehensible riches of our Lord Iesus Christ, by the Gospell.
Now let us come too the gracious gift that he speaks of, which is the publishing of the incomprehensible riches of our Lord Iesus christ, by the Gospel.
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It was a great matter that Saint Paule had bin receyued too bee a sheepe:
It was a great matter that Saint Paul had been received too be a sheep:
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but God thinking not that too bee ynough, did put him in office of a Shepherd. but God thinking not that too be enough, did put him in office of a Shepherd.
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The thing then which he meaneth heere, is, that wheras he had bin a Woolf full of crueltie, he was not only chaunged too become a Lamb, too obey the voyce of our Lord Iesus Christ,
The thing then which he means Here, is, that whereas he had been a Wolf full of cruelty, he was not only changed too become a Lamb, too obey the voice of our Lord Iesus christ,
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and too bee quiet in his flocke:
and too be quiet in his flock:
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but also exalted of God too a much greater and hygher diginitie, insomuch as he was ordeyned a Messenger of mans saluation,
but also exalted of God too a much greater and higher diginitie, insomuch as he was ordained a Messenger of men salvation,
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and a dealer foorth of all the riches of our Lord Iesus Christ, which neuerthelesse are incomprehensible:
and a dealer forth of all the riches of our Lord Iesus christ, which nevertheless Are incomprehensible:
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not that wee ought not too seeke them, but bycause the measure of them dooth vtterly exceede our capacitie.
not that we ought not too seek them, but Because the measure of them doth utterly exceed our capacity.
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Now then wee see the effect of that which Saint Paule teacheth heere:
Now then we see the Effect of that which Saint Paul Teaches Here:
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going foreward still with the thing that he began with heeretoofore, namely that wee must vnderstand that he thrust not himself foorth through folish ouerboldnesse, too take vppon him the office of an Apostle,
going forward still with the thing that he began with heeretoofore, namely that we must understand that he thrust not himself forth through foolish overboldness, too take upon him the office of an Apostle,
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but that he was called too it from on hye, and set in that degree by God.
but that he was called too it from on high, and Set in that degree by God.
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And further let vs assure our selues, that this doctrine was not put foorth intoo the aire at all aduenture,
And further let us assure our selves, that this Doctrine was not put forth into the air At all adventure,
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but leueled at vs by Gods holy Ghost, and by his woonderfull forepurpose, as wee shall see anon af•er.
but leveled At us by God's holy Ghost, and by his wondered forepurpose, as we shall see anon af•er.
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Therfore let vs not thinke that Saint Paule hath spoken only for those whom he presently taught,
Therefore let us not think that Saint Paul hath spoken only for those whom he presently taught,
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& that in the the meane season th• same doctrine belongeth not too vs:
& that in the the mean season th• same Doctrine belongeth not too us:
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but let vs rather vnderstand how it was Gods will, that Saint Paules labour should bee too our behoof at this day,
but let us rather understand how it was God's will, that Saint Paul's labour should be too our behoof At this day,
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and that wee should receyue profit by it. That is it which wee haue too remember concerning the processe of th• text.
and that we should receive profit by it. That is it which we have too Remember Concerning the process of th• text.
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And therfore let vs vnderstand, that whensoeuer the Gospel is preached vntoo vs, wee haue there inestimable riches, insomuch that when wee haue throughly set al our wittes too the boulting out of the knowledge of the things that are offered vs 〈 ◊ 〉, wee may well haue 〈 ◊ 〉 tast therof,
And Therefore let us understand, that whensoever the Gospel is preached unto us, we have there inestimable riches, insomuch that when we have thoroughly Set all our wits too the bolting out of the knowledge of the things that Are offered us 〈 ◊ 〉, we may well have 〈 ◊ 〉 taste thereof,
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but wee shall neuer p•rceyue 〈 ◊ 〉 how free 〈 ◊ 〉 God is towardes vs,
but we shall never p•rceyue 〈 ◊ 〉 how free 〈 ◊ 〉 God is towards us,
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howbeit it i• ynough for vs •hat w•e can after some sort perceyue his goodnesse, and bee a••ured 〈 ◊ 〉.
howbeit it i• enough for us •hat w•e can After Some sort perceive his Goodness, and be a••ured 〈 ◊ 〉.
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It is trew that wee ought too bee rauished in loue with it:
It is true that we ought too be ravished in love with it:
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but yit ••wsoeuer wee fare, wee shall neuer get past half our way, in somuch that euen he that hath as good as quyte giuen ouer the world,
but yet ••wsoeuer we fare, we shall never get passed half our Way, in So much that even he that hath as good as quite given over the world,
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and forgotten al the intycementes and pleasures heere beneath, and is (as yee would say) led by an Angelicall mynd too aspyre too the kingdome of heauen, shall notwithstanding haue comprehended but a smal portion of the riches of ou• Lord Iesus Christ.
and forgotten all the intycementes and pleasures Here beneath, and is (as ye would say) led by an Angelical mind too aspire too the Kingdom of heaven, shall notwithstanding have comprehended but a small portion of the riches of ou• Lord Iesus christ.
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This is a thing which ought to• make vs esteeme the Gospell otherwyse than wee haue doone.
This is a thing which ought to• make us esteem the Gospel otherwise than we have done.
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〈 ◊ 〉 on the other side, it will bee a horrible condemnation too our •nthankfulnesse,
〈 ◊ 〉 on the other side, it will be a horrible condemnation too our •nthankfulnesse,
〈 sy 〉 a-acp dt j-jn n1, pn31 vmb vbi dt j n1 av po12 n1,
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if wee thinke the things that are set foorth in the Gospell, to• bee but odinarie matters, seey••g that our Lord Iesus Christ vttereth there the infinite treasures of his goodnesse.
if we think the things that Are Set forth in the Gospel, to• be but odinarie matters, seey••g that our Lord Iesus christ uttereth there the infinite treasures of his Goodness.
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And moreouer also wee must vnderstande, that when wee once haue our Lord Iesus C•ri•t, wee may w•ll gyue ouer all other thinges as needelesse and supe•fluous.
And moreover also we must understand, that when we once have our Lord Iesus C•ri•t, we may w•ll gyve over all other things as needless and supe•fluous.
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For if wee bee a• the poynt that the Papistes are, who can well y•ough say, Iesus Christ our Redeemer, and therwithall thrust him intoo the throng of their Hee saynctes and Shee saynctes,
For if we be a• the point that the Papists Are, who can well y•ough say, Iesus christ our Redeemer, and therewithal thrust him into the throng of their He Saints and She Saints,
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so as Christ is as it were but a little fellowe shuffled in among the rest:
so as christ is as it were but a little fellow shuffled in among the rest:
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I say, if wee bee at that poynt: surely wee renounce Iesus Christ, in disguizing him so through our leawdnesse.
I say, if we be At that point: surely we renounce Iesus christ, in disguising him so through our Lewdness.
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So much the more then dooth it stand vs on hand too wey well this text, where it is sayd, that his riches are incomprehensible, that wee may set our whole mindes theruppon,
So much the more then doth it stand us on hand too weigh well this text, where it is said, that his riches Are incomprehensible, that we may Set our Whole minds thereupon,
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and inforce our selues euen beyond our power, too knowe the good things tha• are communicated too vs by Iesus Christ:
and enforce our selves even beyond our power, too know the good things tha• Are communicated too us by Iesus christ:
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Sith i• is so, let vs assure our selues (as I sayd afore) that our Lord 〈 ◊ 〉 Christ ought too suffyze vs throughly once for all:
Sith i• is so, let us assure our selves (as I said afore) that our Lord 〈 ◊ 〉 christ ought too suffyze us thoroughly once for all:
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for we• shall 〈 ◊ 〉 in him whatsoeuer we can wish.
for we• shall 〈 ◊ 〉 in him whatsoever we can wish.
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And as soone as we swar•e from him ▪ wee may well surmyze wee haue wonne I wote n•re what, b•t it shalbee but wynd, which shall •ill vs too no purpose.
And as soon as we swar•e from him ▪ we may well surmyze we have won I wot n•re what, b•t it shalbe but wind, which shall •ill us too no purpose.
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So then, let 〈 ◊ 〉 Lord Iesus bee knowen as he is, that is too wit, with the whole 〈 ◊ 〉 of his benefytes.
So then, let 〈 ◊ 〉 Lord Iesus be known as he is, that is too wit, with the Whole 〈 ◊ 〉 of his benefits.
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For it is certeyn ▪ that by him wee obteine 〈 ◊ 〉 that euer wee can aske at Gods 〈 … 〉 where else, it is a straying out of the way:
For it is certain ▪ that by him we obtain 〈 ◊ 〉 that ever we can ask At God's 〈 … 〉 where Else, it is a straying out of the Way:
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for it is sayd, that he is the way, and that by him wee haue accesse vnto God his father.
for it is said, that he is the Way, and that by him we have access unto God his father.
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In 〈 ◊ 〉 that it is his office too guyde vs too God his father, therby he sheweth vs that wee shalbee satisfyed of all that euer wee neede,
In 〈 ◊ 〉 that it is his office too guide us too God his father, thereby he shows us that we shalbe satisfied of all that ever we need,
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and that we• shall 〈 ◊ 〉 too our s•luation, so wee r•st wholy vppon him.
and that we• shall 〈 ◊ 〉 too our s•luation, so we r•st wholly upon him.
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And on the contrary part, that when we wander out on the one syde or on the other, it is a playne renouncing of all the benefytes that are offered vs in his person:
And on the contrary part, that when we wander out on the one side or on the other, it is a plain renouncing of all the benefits that Are offered us in his person:
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and therfore wee bee well w•rthie too starue when w•e 〈 ◊ 〉 needes adde any thing at all too our Lord Iesus Christ, seing that God hath shewed himself so bountifull in him, that he hath not forgot••n any of all the things that belong too the fulnesse of our felicitie, ioy, •nd glorie.
and Therefore we be well w•rthie too starve when w•e 〈 ◊ 〉 needs add any thing At all too our Lord Iesus christ, sing that God hath showed himself so bountiful in him, that he hath not forgot••n any of all the things that belong too the fullness of our felicity, joy, •nd glory.
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Also wee bee warned by S. Paules example, that the more that any of vs is exalted at Gods hand, the more he should humble himself, acknowledging how much he is bound vntoo him.
Also we be warned by S. Paul's Exampl, that the more that any of us is exalted At God's hand, the more he should humble himself, acknowledging how much he is bound unto him.
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Tre• it is, that euen they which are furthest of all behynd, haue ca•se ynough too magnify Gods goodnesse,
Tre• it is, that even they which Are furthest of all behind, have ca•se enough too magnify God's Goodness,
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for his calling of them into his Church.
for his calling of them into his Church.
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For what a thing is it for vs too bee reckened as Gods children, as heires of his kingdome, a•d as members of our Lord Iesus Christ, to be partakers of the glory wherinto he is entered? Now the Christian that is (as yee would say) an vnderling too all others, an 〈 ◊ 〉 in a little nooke, a raseall and an idiot which hath nothing but scorning in this world:
For what a thing is it for us too be reckoned as God's children, as Heirs of his Kingdom, a•d as members of our Lord Iesus christ, to be partakers of the glory whereinto he is entered? Now the Christian that is (as ye would say) an underling too all Others, an 〈 ◊ 〉 in a little nook, a raseall and an idiot which hath nothing but scorning in this world:
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is neuerthelesse adopted of God intoo the number of his children, too bee of the body of our Lord Iesus Christ.
is nevertheless adopted of God into the number of his children, too be of the body of our Lord Iesus christ.
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So then, euen the least haue ynough wherfore too glorify Gods grace:
So then, even the least have enough Wherefore too Glorify God's grace:
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but they th•• are aduaunced too any degree of honour, haue so much the 〈 … 〉,
but they th•• Are advanced too any degree of honour, have so much the 〈 … 〉,
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if they h•nour not God for the thing which it hath pleased him 〈 ◊ 〉 bestowe vppon them aboue other men.
if they h•nour not God for the thing which it hath pleased him 〈 ◊ 〉 bestow upon them above other men.
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As for example, if a 〈 … 〉 knowledge and grace too serue the Church withall, it is cert•in, th•• he is dubbl• giltie,
As for Exampl, if a 〈 … 〉 knowledge and grace too serve the Church withal, it is cert•in, th•• he is dubbl• guilty,
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if he acknowledge not himselfe so much th• more 〈 ◊ 〉 vntoo God for it.
if he acknowledge not himself so much th• more 〈 ◊ 〉 unto God for it.
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Also they that by their strength or 〈 ◊ 〉 are able too doo more than other poore men, that haue no more than wherwith too gouerne themselues, ought also of dewtie too 〈 ◊ 〉 •hemselues before God,
Also they that by their strength or 〈 ◊ 〉 Are able to do more than other poor men, that have no more than wherewith too govern themselves, ought also of duty too 〈 ◊ 〉 •hemselues before God,
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and too stoope in such wyse as there may 〈 ◊ 〉 no presumptuousnesse nor ouerweening in them, too puffe them vp withall.
and too stoop in such wise as there may 〈 ◊ 〉 no presumptuousness nor overweening in them, too puff them up withal.
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To be short, looke as euery man hath receyued grace thought Gods goodnesse, so ought his marke alwayes too bee that God 〈 ◊ 〉 honored,
To be short, look as every man hath received grace Thought God's Goodness, so ought his mark always too be that God 〈 ◊ 〉 honoured,
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and too confesse that wee bee the more beholden and 〈 ◊ 〉 vntoo him,
and too confess that we be the more beholden and 〈 ◊ 〉 unto him,
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for that he hath 〈 ◊ 〉 so liberally with vs. That is 〈 ◊ 〉 thi•g more which wee haue too gather vppon the example of Saint Paule.
for that he hath 〈 ◊ 〉 so liberally with us That is 〈 ◊ 〉 thi•g more which we have too gather upon the Exampl of Saint Paul.
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But forasmuch as he had spoken of the riches of Iesus Christ, he telleth vs, that those riches were then vttered,
But forasmuch as he had spoken of the riches of Iesus christ, he Telleth us, that those riches were then uttered,
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when Gods misteries were published to such as had bin blynd wretches before.
when God's Mysteres were published to such as had been blind wretches before.
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And I haue alredye expounded vntoo you this woord Mistery, Secret, or pri••tie, according too Saint Paules applying of it in this text.
And I have already expounded unto you this word Mystery, Secret, or pri••tie, according too Saint Paul's applying of it in this text.
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I sayd in effect, that all Gods woorks ▪ being well considered, haue wherwith to draw vs too wonderment.
I said in Effect, that all God's works ▪ being well considered, have wherewith to draw us too wonderment.
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And why? Bycause they proceede of his ryghtuousenesse, Iustice, goodnesse, and wisdome, which are all of them things infinite.
And why? Because they proceed of his ryghtuousenesse, justice, Goodness, and Wisdom, which Are all of them things infinite.
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When wee speake of Gods wisdome, power, or Iustice, they bee not things that wee can defyne ▪ as though wee had full knowledge of them, 〈 ◊ 〉 as wee can doo of the things that wee see heerebeneath.
When we speak of God's Wisdom, power, or justice, they be not things that we can define ▪ as though we had full knowledge of them, 〈 ◊ 〉 as we can do of the things that we see heerebeneath.
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Yee see then how that all Gods woorkes, when wee come too the co•sidering of them from whence they proceede, are wonderfull too vs. Well then.
Ye see then how that all God's works, when we come too the co•sidering of them from whence they proceed, Are wonderful too us Well then.
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And are not all the things that wee see in the order of nature, Gods woorks too? Yis:
And Are not all the things that we see in the order of nature, God's works too? Yis:
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but wee partly see what they bee, and partly our wits come sh•rt of them.
but we partly see what they be, and partly our wits come sh•rt of them.
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As for example, if it bee demaunded by wha• m•an•s the earth bringeth foorth fruits, we know it dooth so,
As for Exampl, if it be demanded by wha• m•an•s the earth brings forth fruits, we know it doth so,
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bycause it is common among vs ▪ But if the cause therof bee demaunded, surely there all our wits vanish away.
Because it is Common among us ▪ But if the cause thereof be demanded, surely there all our wits vanish away.
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For is the earth able of her self too yeeld foorth corne? Is it able to make the things too liue agein, which were as good as dead? Whence come the leaues and blossoms of trees ▪ and all such lyke things,
For is the earth able of her self too yield forth corn? Is it able to make the things too live again, which were as good as dead? Whence come the leaves and blossoms of trees ▪ and all such like things,
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after that Winter hath put all out of fashio•? Agein, how can fruits, Corne,
After that Winter hath put all out of fashio•? Again, how can fruits, Corn,
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and wyne nurrish men, seing they haue no lyfe of themselues? Then if wee fall too seeking out the grou•d of Gods woorks, it is (as I sayd) a bottomlesse pit,
and wine nurrish men, sing they have no life of themselves? Then if we fallen too seeking out the grou•d of God's works, it is (as I said) a bottomless pit,
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and wee 〈 … 〉 fayne too confesse, that God hath in himselfe an infinite wisdome, wheruntoo wee cannot atteyne.
and we 〈 … 〉 fain too confess, that God hath in himself an infinite Wisdom, wheruntoo we cannot attain.
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Howbeeit Gods 〈 … 〉 now and then 〈 ◊ 〉 more wonderfull vntoo vs,
Howbeit God's 〈 … 〉 now and then 〈 ◊ 〉 more wonderful unto us,
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when we fynd the cause of them 〈 ◊ 〉 to our naturall wit & vnderstanding.
when we find the cause of them 〈 ◊ 〉 to our natural wit & understanding.
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As for example, wheras it is sayd, that it was Gods will that the Gospell should bee preached vppon the soodein through the whole world:
As for Exampl, whereas it is said, that it was God's will that the Gospel should be preached upon the soodein through the Whole world:
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it was (too see too) a verye mad kynd of dealing, if wee iudge of it after our owne imagination.
it was (too see too) a very mad kind of dealing, if we judge of it After our own imagination.
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For some man will demaund why God bethought him 〈 … 〉 to the hope of saluation,
For Some man will demand why God bethought him 〈 … 〉 to the hope of salvation,
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sith he had shet them out from 〈 … 〉 Behold, the world which had continewed so long tyme afore ▪ was renewes agein at the flud.
sith he had shet them out from 〈 … 〉 Behold, the world which had continued so long time afore ▪ was renews again At the flood.
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And wee see how God suffereth the heathen folk too walk in destruction.
And we see how God suffers the heathen folk too walk in destruction.
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When all maner of wickednesse was come to his ful heigth, and ouerflowed the world as a horrible flud,
When all manner of wickedness was come to his full heighth, and overflowed the world as a horrible flood,
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then suddeinly God showed him self.
then suddenly God showed him self.
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And is not that a secret too astonish men withall? Now lyke as the wicked,
And is not that a secret to astonish men withal? Now like as the wicked,
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and al such as despyze God, and al worldlings are dazeled at these things, and so farre out of conceyt with the straungenesse of them, that they could fynd in theyr harts too go too Lawe with God:
and all such as despyze God, and all worldlings Are dazzled At these things, and so Far out of conceit with the strangeness of them, that they could find in their hearts too go too Law with God:
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so the faythfull are taught too kno•, that Gods wisdome is incomprehensible.
so the faithful Are taught too kno•, that God's Wisdom is incomprehensible.
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Agein, S. Paule speaking hereof in the fourth Chapter of the second too the Corinthians, sendeth vs backe too the Creation of the world, saying, that if wee thinke it straunge that God should inlighten blynde wretches,
Again, S. Paul speaking hereof in the fourth Chapter of the second too the Corinthians, sends us back too the Creation of the world, saying, that if we think it strange that God should inlighten blind wretches,
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and that such as were but wandring beasts afore, should bee brought intoo the way of saluation by the doctrine of the Gospell:
and that such as were but wandering beasts afore, should be brought into the Way of salvation by the Doctrine of the Gospel:
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Wee should consider how the light was created at the beginning.
we should Consider how the Light was created At the beginning.
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What was there in the confuzed lump, whereof it is sayd, that God created the Heauen and the earth? There was nother beautie,
What was there in the confused lump, whereof it is said, that God created the Heaven and the earth? There was neither beauty,
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nor order, nor aught else ▪ darkenesse couered all, as it is sayd in Moyses.
nor order, nor aught Else ▪ darkness covered all, as it is said in Moses.
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But God commaunded that light should bee made, and so he drewe light out of darkenesse.
But God commanded that Light should be made, and so he drew Light out of darkness.
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Therefore (sayeth S. Paule) although the world was in i•ksome darkenesse, & that the Gentiles had their eyes as good as stopt vp,
Therefore (Saith S. Paul) although the world was in i•ksome darkness, & that the Gentiles had their eyes as good as stopped up,
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so as there was not any knowledge of saluation at all:
so as there was not any knowledge of salvation At all:
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Yit God at the comming of his onely sonne, shewed how his promising by his Prophets that he would gather the world too him, was not for naught.
Yet God At the coming of his only son, showed how his promising by his prophets that he would gather the world too him, was not for nought.
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And so yee see, how he bringeth light out of darkenesse new agein.
And so ye see, how he brings Light out of darkness new again.
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Howsoeuer the cace stand, wee must alwayes come backe too this poynt, that the drawing of the Gentiles too the hope of saluation by the doctrine of the Gospell, was a secret of God.
Howsoever the case stand, we must always come back too this point, that the drawing of the Gentiles too the hope of salvation by the Doctrine of the Gospel, was a secret of God.
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And he speaketh of the communicating therof vntoo them, bycause God had kept it secret too himself,
And he speaks of the communicating thereof unto them, Because God had kept it secret too himself,
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and therefore he addeth, that it had bin vnknowne in al tymes and all ages. And how so? For God kept it secret too himself.
and Therefore he adds, that it had been unknown in all times and all ages. And how so? For God kept it secret too himself.
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Wee bee warned new agein in this Text, too reuerence Gods incomprehensible ordinaunce, when we heare speaking of our saluation,
we be warned new again in this Text, too Reverence God's incomprehensible Ordinance, when we hear speaking of our salvation,
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and too consider that it is a worke which passeth all our capacitie, and that if wee mind too haue such knowledge of it,
and too Consider that it is a work which passes all our capacity, and that if we mind too have such knowledge of it,
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as is good and prof•table too glorifie God withall:
as is good and prof•table too Glorify God withal:
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Wee must be as it were at our 〈 ◊ 〉 end, too say, it is a thing that I cannot vnderstand aright.
we must be as it were At our 〈 ◊ 〉 end, too say, it is a thing that I cannot understand aright.
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Trew it is, that wee ought too set our whole studie theruppon:
True it is, that we ought too Set our Whole study thereupon:
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and it behoueth vs too exercise our selues in it all the tyme of our lyfe,
and it behooves us too exercise our selves in it all the time of our life,
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as wee see in the other Text. But howsoeuer wee deale, yit must the finall knitting vp of it alwayes bee, that God hath not compassed the worke of our saluation, according to our slender capacitie and weakenesse,
as we see in the other Text. But howsoever we deal, yet must the final knitting up of it always be, that God hath not compassed the work of our salvation, according to our slender capacity and weakness,
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but ment too humble vs, too the end wee should bee abashed in our selues.
but meant too humble us, too the end we should be abashed in our selves.
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And when we haue reuerenced his euerlasting ordināce, which is hid from vs, let vs imploye all the power and abilitie which wee haue, too the praysing of his holy name.
And when we have reverenced his everlasting Ordinance, which is hid from us, let us employ all the power and ability which we have, too the praising of his holy name.
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This is the thing that wee haue to beare in mynd:
This is the thing that we have to bear in mind:
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and looke what is spoken too all men generally, that must euery of vs apply• particularly too himselfe.
and look what is spoken too all men generally, that must every of us apply• particularly too himself.
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For S. Paule treateth here of the comming of the Gospell, vntoo vs which come of the race of the Gentiles,
For S. Paul Treateth Here of the coming of the Gospel, unto us which come of the raze of the Gentiles,
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and sayeth, that the same is a secret of God.
and Saith, that the same is a secret of God.
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LIke as I sayd this morning, that all Gods woorkes in generall, deserue well too bee reuerenced at our handes,
LIke as I said this morning, that all God's works in general, deserve well too be reverenced At our hands,
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Now if euery of vs looke intoo himself, and demaunde this question of himself, how comes it too passe, that I am made partaker of the Gospel? how haue I bin brought intoo the Churche? I say, it wee consider well these things, wee shall all of vs from the greatest to the least confesse, that our Lord hath wrought after an vnaccustomed fashion.
Now if every of us look into himself, and demand this question of himself, how comes it too pass, that I am made partaker of the Gospel? how have I been brought into the Church? I say, it we Consider well these things, we shall all of us from the greatest to the least confess, that our Lord hath wrought After an unaccustomed fashion.
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For it is not of the order of nature, that God hath so reformed vs and created vs the second time, too the end we should be his children, and beare his image:
For it is not of the order of nature, that God hath so reformed us and created us the second time, too the end we should be his children, and bear his image:
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but it is a very Miracle which ought too rauishe vs and amaze vs, as I haue sayd alreadye.
but it is a very Miracle which ought too ravish us and amaze us, as I have said already.
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Let that serue for one poynt.
Let that serve for one point.
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And besides that, forasmuch as I must bee fayne too reserue that which followeth, till another time:
And beside that, forasmuch as I must be fain too reserve that which follows, till Another time:
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let vs note for a conclusion, that whē there is any speaking of Gods secrets, it is good reason that we should bee sober,
let us note for a conclusion, that when there is any speaking of God's secrets, it is good reason that we should be Sobrium,
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and suffer our selues too bee ignorant in the things that God hath not reueled vntoo vs. That is the thing which wee haue too consider vpon the woord Communicate, For euen very experience sheweth, what the end of them is, which giue head too their owne curiositie,
and suffer our selves too be ignorant in the things that God hath not revealed unto us That is the thing which we have too Consider upon the word Communicate, For even very experience shows, what the end of them is, which give head too their own curiosity,
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and will needes knowe all things, and serch out all Gods secretes by percell meale. They that mount vp intoo such ouerweening, shall in the end be confounded.
and will needs know all things, and search out all God's secrets by percell meal. They that mount up into such overweening, shall in the end be confounded.
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And the hygher that they clymb, the more horrible shall their fall bee, and God must needes cast them downe vtterly.
And the higher that they clymb, the more horrible shall their fallen be, and God must needs cast them down utterly.
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Therfore let vs learne too knowe no more than God disclozeth vntoo vs:
Therefore let us Learn too know no more than God disclozeth unto us:
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for it is meete for him for too shew vs so much of his power and purpose, as he thinketh good.
for it is meet for him for too show us so much of his power and purpose, as he Thinketh good.
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When it pleaseth him too open vntoo vs the things that were straunge afore, then let vs learne them of him, and not say, this is too darke:
When it Pleases him too open unto us the things that were strange afore, then let us Learn them of him, and not say, this is too dark:
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but let vs pray him too giue vs such vnderstanding by his holy Ghost, as wee may perceyue whatsoeuer he sheweth vs by his woord.
but let us pray him too give us such understanding by his holy Ghost, as we may perceive whatsoever he shows us by his word.
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Yee see then how wee ought to bee diligent and heedfull in receyuing the things that God hath voutsafed too teach vs in his holy Scripture,
Ye see then how we ought to be diligent and heedful in receiving the things that God hath vouchsafed too teach us in his holy Scripture,
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and the things that are preached too vs in his name. But therwithall let vs also tarry till he impart vntoo vs what he thinkes good,
and the things that Are preached too us in his name. But therewithal let us also tarry till he impart unto us what he thinks good,
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and let vs not thrust in our selues at al aduenture too knowe more than is lawfull for vs,
and let us not thrust in our selves At all adventure too know more than is lawful for us,
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but let vs bee contented with that which God sheweth vs, assuring our selues that it is not for any enuy that he suffereth vs to knowe no more,
but let us be contented with that which God shows us, assuring our selves that it is not for any envy that he suffers us to know no more,
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it is certein, that we would neuer bee drawen to repentaunce.
it is certain, that we would never be drawn to Repentance.
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but for that he hath regard what is expedient and behoofull for vs, and therfore giueth vs such lyght as he thinkes meete, in measure and proportion.
but for that he hath regard what is expedient and behooveful for us, and Therefore gives us such Light as he thinks meet, in measure and proportion.
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Thus yee see in effect, how S. Paule ment that the Gospell was communicated vntoo him:
Thus ye see in Effect, how S. Paul meant that the Gospel was communicated unto him:
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and also that the Gentyles receyued their part of it by his meanes, insomuch that all men knew the things that were as good as buryed from them before, till God brought them foorth to lyght.
and also that the Gentiles received their part of it by his means, insomuch that all men knew the things that were as good as buried from them before, till God brought them forth to Light.
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Likewyse let vs at this day vnderstand, that whensoeuer it pleaseth God to rayze vp men of skill which haue the gift too teache vs, it is a sure token that he hath pitied vs aforehand,
Likewise let us At this day understand, that whensoever it Pleases God to raze up men of skill which have the gift too teach us, it is a sure token that he hath pitied us aforehand,
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and is mynded too call vs too the inheritaunce of saluation.
and is minded too call us too the inheritance of salvation.
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And therfore let vs bee teachable, let vs suffer our selues to be taught by the woord that is preached too vs,
And Therefore let us be teachable, let us suffer our selves to be taught by the word that is preached too us,
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and let vs coue• no further, but let vs rest vppon that which God shewethshe vs. For the only meanes too satisfye vs, is too bee cotnented with the free goodnesse which he hath vttered towardes vs, which (as I sayd afore) is infinite,
and let us coue• no further, but let us rest upon that which God shewethshe us For the only means too satisfy us, is to be cotnented with the free Goodness which he hath uttered towards us, which (as I said afore) is infinite,
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bycause the treasures of his mercie which he hath powred out vpon vs, doo passe all mans capacitie, insomuch that our vnthankefulnesse shalbee tootoo vnexecuzable,
Because the treasures of his mercy which he hath poured out upon us, do pass all men capacity, insomuch that our unthankfulness shalbe tootoo vnexecuzable,
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if our owne desires and lykynges leade vs too knowe more than is reueled vntoo vs.
if our own Desires and likings lead us too know more than is revealed unto us
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Now let vs fall downe before the maiestie of our good God, with acknowledgment of our faules, praying him too forgiue them,
Now let us fallen down before the majesty of our good God, with acknowledgment of our faules, praying him too forgive them,
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and too blot out the rememberance of them, & to giue vs the grace too frame our lyues too his holy will and commaundementes,
and too blot out the remembrance of them, & to give us the grace too frame our lives too his holy will and Commandments,
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so as wee may shewe by our deedes, that forasmuch as he hath adopted vs too bee his children, wee also doo honour him as our father.
so as we may show by our Deeds, that forasmuch as he hath adopted us too be his children, we also do honour him as our father.
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And therfore let v• all say, Almyghtie God heauenly father. &.c.
And Therefore let v• all say, Almighty God heavenly father. & c
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The.xviii. Sermon, which is the third vppon the third Chapter.
The xviii Sermon, which is the third upon the third Chapter.
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9. The grace vvas giuen too mee, too manifest too all men what the communicating of the mysterie is, vvhich vvas hid from the beginning of all tymes in God, vvho created all things by Iesus Christ.
9. The grace was given too me, too manifest too all men what the communicating of the mystery is, which was hid from the beginning of all times in God, who created all things by Iesus christ.
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10. Too the end that Gods vvisdome vvhich is diuers in all sorts, myght bee manifested too principalities and powers in heauenly places by the Church,
10. Too the end that God's Wisdom which is diverse in all sorts, might be manifested too principalities and Powers in heavenly places by the Church,
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11. According to the determination of all tymes, which he made in Iesus Christ our Lord.
11. According to the determination of all times, which he made in Iesus christ our Lord.
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12. By vvhom vvee haue assurance and accesse in trust, through the fayth which wee haue in him.
12. By whom we have assurance and access in trust, through the faith which we have in him.
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and that wee haue wherof to glory, seeing God holdeth vp his Church by strong hand,
and that we have whereof to glory, seeing God holds up his Church by strong hand,
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bycause God hath printed in them some markes of his infinite goodnesse, Iustice, power, and wisdome.
Because God hath printed in them Some marks of his infinite Goodness, justice, power, and Wisdom.
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So also there are some woorkes more woonderfull than the rest, and woorthie too bee aduaunced aboue the common rate, forsomuch as God oftentymes woorketh after such a sort, that men (euen whether they wil or no) are inforced to bee abashed and astonished at them.
So also there Are Some works more wondered than the rest, and worthy too be advanced above the Common rate, forsomuch as God oftentimes worketh After such a sort, that men (even whither they will or not) Are enforced to be abashed and astonished At them.
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Of this sort is the doctrine (of the Byble.) For all that euer is conteyned in the Lawe and the Gospell, is a wisdome which it behoueth vs too worship,
Of this sort is the Doctrine (of the bible.) For all that ever is contained in the Law and the Gospel, is a Wisdom which it behooves us too worship,
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bycause that without that, wee should neuer vnderstande any thing, insomuch that it is sayde, that God will bee the teacher of the little and humble ones.
Because that without that, we should never understand any thing, insomuch that it is said, that God will be the teacher of the little and humble ones.
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Yit notwithstanding some part of the thinges that are shewed vs in the scripture, may well bee vnderstoode euen of the rudest and ignorantest sort. Yet notwithstanding Some part of the things that Are showed us in the scripture, may well be understood even of the rudest and ignorantest sort.
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Agein, there are there hygher or deeper matters.
Again, there Are there higher or Deeper matters.
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And those are they which S. Paule meaneth now, by calling the preaching of the Gospell a Mysterie or secret, in comparison of all the rest.
And those Are they which S. Paul means now, by calling the preaching of the Gospel a Mystery or secret, in comparison of all the rest.
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For albeit that God had euermore determined in himselfe too call the whole world too saluation:
For albeit that God had evermore determined in himself too call the Whole world too salvation:
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yit he kept the execution of his purpose secret too himselfe, till the comming of ou• Lord Iesus Christ:
yet he kept the execution of his purpose secret too himself, till the coming of ou• Lord Iesus christ:
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& when it was doo•e, the newnesse of i• seemed straunge.
& when it was doo•e, the newness of i• seemed strange.
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That therefore is the thing that wee haue too consider, when S. Paule sayth, that he was appoynted an Apostle, too co•municate the secret that had bin hyd••n before in God.
That Therefore is the thing that we have too Consider, when S. Paul say, that he was appointed an Apostle, too co•municate the secret that had been hyd••n before in God.
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And by those woordes hee dooeth vs too vnderstand, that although too mans sight the publishing of the Gospell was a new and vnwoonted thing:
And by those words he doth us too understand, that although too men sighed the publishing of the Gospel was a new and unwonted thing:
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yit God did nothing vppon the suddein nor in hast, but onely shewed then by effect, the thing that he had a•re•dy determined and purpozed vppon afore,
yet God did nothing upon the sudden nor in haste, but only showed then by Effect, the thing that he had a•re•dy determined and purposed upon afore,
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euen from the c•eation of the world.
even from the c•eation of the world.
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Wherfore when wee looke vppon Gods workes, let vs learne not too thinke he did the things at abrayd (as men say) which were erst •id from vs:
Wherefore when we look upon God's works, let us Learn not too think he did the things At abraid (as men say) which were erst •id from us:
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but let vs reserue his secret purpose too himself, and when we see the things come too passe, let vs vnderstand, that it must needes haue bin so,
but let us reserve his secret purpose too himself, and when we see the things come too pass, let us understand, that it must needs have been so,
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bycause God had purpozed vppon it. And this serueth too humble vs by all meanes:
Because God had purposed upon it. And this serveth too humble us by all means:
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First too make vs knowe the smalnesse of our capacitie, that we may reuerence the things which passe the reach of ou• wit.
First too make us know the smallness of our capacity, that we may Reverence the things which pass the reach of ou• wit.
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And secondly, wee haue also wherwith too hold vs in suspence as concerning the execution of Gods ordinance:
And secondly, we have also wherewith too hold us in suspense as Concerning the execution of God's Ordinance:
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for wee cannot gi•e sentence of things too come, without fond rashnesse, and God will laugh vs too scorne, according as wee see how all such as take vppon them too prophesie (at lestwyse of theyr owne heade,
for we cannot gi•e sentence of things too come, without found rashness, and God will laugh us too scorn, according as we see how all such as take upon them too prophesy (At leastwise of their own head,
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and without Gods calling of them to that office) bewray their owne shamelessenesse, and are worthie too bee mocked of little children.
and without God's calling of them to that office) bewray their own shamelessenesse, and Are worthy too be mocked of little children.
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Yee see then that it becommeth vs too restreyne our iudgmentes, in the things which our Lord hath not disclozed by effect,
Ye see then that it becomes us too restrain our Judgments, in the things which our Lord hath not disclozed by Effect,
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and that when wee see the thinges come too passe, wee must vnderstand, that therin he dooeth not any thing at aduenture,
and that when we see the things come too pass, we must understand, that therein he doth not any thing At adventure,
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but had ordeyned it so before.
but had ordained it so before.
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And after the same manner must wee iudge of the chaunge that was seene at the tyme that our Lord Iesus was sent intoo the world.
And After the same manner must we judge of the change that was seen At the time that our Lord Iesus was sent into the world.
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If it bee demaunded why God delayed it so long tyme: men aduaunce themselues too much in such curiositie.
If it be demanded why God delayed it so long time: men advance themselves too much in such curiosity.
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If it bee demaunded why the heathen were then matched with the Iewes, and set in equall degree with them, seing t•at God had cut them of from his Church afore:
If it be demanded why the heathen were then matched with the Iewes, and Set in equal degree with them, sing t•at God had Cut them of from his Church afore:
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we must also honour this secret ordinance, whereof Saint Paule speaketh heere. And therwithall let vs vnderstand that God had so determined it afore.
we must also honour this secret Ordinance, whereof Saint Paul speaks Here. And therewithal let us understand that God had so determined it afore.
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Could wee haue that sobrietie with vs, wee should learne too profite our selues much better by Gods woorkes,
Could we have that sobriety with us, we should Learn too profit our selves much better by God's works,
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than doo these hea•henish folke, which barke at them, though they cannot byte them.
than do these hea•henish folk, which bark At them, though they cannot bite them.
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And now adayes we see that many are stirred vp with diuelish rage, to murmur ageinst all Gods dooings,
And now adays we see that many Are stirred up with devilish rage, to murmur against all God's doings,
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bycause they conceyue not the reason of his purpose, insomuch that thervppon they spew out their horrible blasphemies,
Because they conceive not the reason of his purpose, insomuch that thereupon they spew out their horrible Blasphemies,
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as who should say, it were not free for God too reserue any thing too himself,
as who should say, it were not free for God too reserve any thing too himself,
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but must call men too counsell, and make himself their vnderling.
but must call men too counsel, and make himself their underling.
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Seing then that a number doo so farre ouershoot thē selues through that villanous pryde, to thrust God as it were vnder their feete:
Sing then that a number do so Far overshoot them selves through that villainous pride, to thrust God as it were under their feet:
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it standeth vs the more on hand too put this doctrine in vre, that wee may reuerence Gods secret ordinance,
it Stands us the more on hand too put this Doctrine in use, that we may Reverence God's secret Ordinance,
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and therwithall receyue the things that are vttered vnto vs, without geynsaying, as good and ryghtfull,
and therewithal receive the things that Are uttered unto us, without geynsaying, as good and rightful,
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and doone with such wysdome, as is not too bee founde fault with.
and done with such Wisdom, as is not too be found fault with.
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And now Saint Paule thinkes it not ynough to say, that God had his secret purpose hidden in himself:
And now Saint Paul thinks it not enough to say, that God had his secret purpose hidden in himself:
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but also sayeth, that his vvill vvas, that this vvisdome vvhich is diuers in many sortes, should be knowen.
but also Saith, that his will was, that this Wisdom which is diverse in many sorts, should be known.
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This tytle deserueth too bee well marked, where he sayth, that Gods wisdome is (as yee would say) of dyuers sortes.
This title deserves too be well marked, where he say, that God's Wisdom is (as ye would say) of Diverse sorts.
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Not that God is variable and chaungeable in himself, nor that there is any snarling or intangling in his deuyces:
Not that God is variable and changeable in himself, nor that there is any snarling or intangling in his deuyces:
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there is no such thing at all in God, nother can there bee: but Saint Paules speaking after that manner, is in respect of our vndersauding.
there is no such thing At all in God, neither can there be: but Saint Paul's speaking After that manner, is in respect of our vndersauding.
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Therfore if wee would comprehend Gods wisdome, wee should bee confounded and dazeled at it, bycause it is infinite:
Therefore if we would comprehend God's Wisdom, we should be confounded and dazzled At it, Because it is infinite:
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and besydes that, it hath things in it which are able too amaze all our senses,
and besides that, it hath things in it which Are able too amaze all our Senses,
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yea and too swallowe them quyte vp, so as wee should neuer discerne anie thing certeynly, too say, Loe, this is it.
yea and too swallow them quite up, so as we should never discern any thing Certainly, too say, Lo, this is it.
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But this had neede too bee layd out more at length, that wee may vnderstand it,
But this had need too be laid out more At length, that we may understand it,
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and fare the better by it. Now and then wee see some looking glasses, wherin wee thinke we behold a hundred,
and fare the better by it. Now and then we see Some looking glasses, wherein we think we behold a hundred,
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yea or rather an infinite number of images before vs: and when wee see them, wee bee at our wits end.
yea or rather an infinite number of Images before us: and when we see them, we be At our wits end.
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After the same manner hath Saynt Paule spoken heere of Gods wisdome, namely, as giuing vs warning of the weakenesse and rudensse that is in our vnderstanding, too the intent wee should not bee too inquisitiue in serching the things that passe our capacitie,
After the same manner hath Saint Paul spoken Here of God's Wisdom, namely, as giving us warning of the weakness and rudensse that is in our understanding, too the intent we should not be too inquisitive in searching the things that pass our capacity,
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and the matters that God hath purposed in himselfe.
and the matters that God hath purposed in himself.
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Then if wee will needes so stye vp hygher than is lawfull for vs, and thrust our selues foreward with foolish presumption, too bee priuie of Gods counsell,
Then if we will needs so stye up higher than is lawful for us, and thrust our selves forward with foolish presumption, too be privy of God's counsel,
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and too inquyre particularly what he hath determined:
and too inquire particularly what he hath determined:
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our wittes must needes fayle vs ere wee come halfe way there, and we shall fynde so many things there, that wee must of necessitie quayle of our selues,
our wits must needs fail us ere we come half Way there, and we shall find so many things there, that we must of necessity quail of our selves,
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and (bee driuen too) confesse that it is not for vs too reache the bottome of so great and deepe a gulfe.
and (bee driven too) confess that it is not for us too reach the bottom of so great and deep a gulf.
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Therfore if a man demaund here, how then can wee confesse God too bee ryghtuous, wyse,
Therefore if a man demand Here, how then can we confess God too be righteous, wise,
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and almyghtie, sith wee bee so daunted at his woorks? for it is said, that it is the wisdome of men too serche out Gods woorks,
and almighty, sith we be so daunted At his works? for it is said, that it is the Wisdom of men too search out God's works,
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and too set theyr mynds wholly vppon them:
and too Set their minds wholly upon them:
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and he hath also ordeyned the world too bee as a stage, wheron too behold his goodnesse, ryghtuousnesse, power and wisdome: and he hath also ordained the world too be as a stage, whereon too behold his Goodness, Righteousness, power and Wisdom:
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and therfore there seemeth too bee some contrarietie (betweene these twoo,) that wee should bee diligent and heedfull in considering Gods woorks,
and Therefore there seems too be Some contrariety (between these twoo,) that we should be diligent and heedful in considering God's works,
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and yit notwithstanding that our wits are dazeled at the thinking vppon them: the answer thertoo is verye easye:
and yet notwithstanding that our wits Are dazzled At the thinking upon them: the answer thertoo is very easy:
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which is, that if wee desyre soberly, too knowe but the things which God voutsafeth too reuele vntoo vs, and which are for our profite:
which is, that if we desire soberly, too know but the things which God vouchsafeth too reveal unto us, and which Are for our profit:
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wee shall haue vnderstanding ynough, and wee shall well perceyue that he enuyeth not the teaching of vs by his woorks, that wee myght come vntoo him,
we shall have understanding enough, and we shall well perceive that he enuyeth not the teaching of us by his works, that we might come unto him,
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and put our whole trust in him, too knowe how too call vppon him, to discerne betweene good and bad,
and put our Whole trust in him, too know how too call upon him, to discern between good and bad,
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and too walke according too his will.
and too walk according too his will.
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Then if wee giue not head to our foolish and vnordinate lusts, but herken lyke good scollers to the things which our mayster voutsafeth too declare vntoo vs:
Then if we give not head to our foolish and unordinate Lustiest, but harken like good Scholars to the things which our master vouchsafeth too declare unto us:
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wee shall in Gods woorks vnderstand all things that are for the furtherance of our welfare.
we shall in God's works understand all things that Are for the furtherance of our welfare.
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And that is the cause why it is sayd in the booke of Iob, that wee shall haue done very much,
And that is the cause why it is said in the book of Job, that we shall have done very much,
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if wee can espye but the vtmost borders of Gods woorks.
if we can espy but the utmost borders of God's works.
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Then may wee taste of Gods wisdome, ryghtuousenesse, power, and goodnesse, by considering allonly the ••sts or vttermost bounds of Gods workes.
Then may we taste of God's Wisdom, ryghtuousenesse, power, and Goodness, by considering allonly the ••sts or uttermost bounds of God's works.
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But if we will needs fall too gaging of them too the bottom, there wee shall fynd the foresayd gulf which is able too swallow vp all our vnderstanding.
But if we will needs fallen too gaging of them too the bottom, there we shall find the foresaid gulf which is able too swallow up all our understanding.
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Too bee short, first it is too bee vnderstoode heere, that as well Gods woord,
Too be short, First it is to be understood Here, that as well God's word,
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as his woorks, are vntoo vs woonderfull secrets, and such as passe all our wit and capacitie.
as his works, Are unto us wondered secrets, and such as pass all our wit and capacity.
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Insomuch that if wee haue an eye to his works, there are yit further miracles in them too daunt vs withall,
Insomuch that if we have an eye to his works, there Are yet further Miracles in them too daunt us withal,
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than the things that wee see euery day, & which are in common vse among vs. Lykewise in the holy scripture, there are somwhat secreter poynts,
than the things that we see every day, & which Are in Common use among us Likewise in the holy scripture, there Are somewhat secreter points,
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& which are not very easye to be vnderstoode.
& which Are not very easy to be understood.
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Konwe wee that once wee haue first of all to humble our selues, and to pray God to inlyghten vs by his holie spirit, that wee may profit our selues by all his woorks and woords.
Konwe we that once we have First of all to humble our selves, and to pray God to inlyghten us by his holy Spirit, that we may profit our selves by all his works and words.
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And moreouer let vs lerne the things that he sheweth vs, and bee contented with the measure that he appoynteth vs, without coueting too knowe anie more than that which wee may lerne in his schoole.
And moreover let us Learn the things that he shows us, and be contented with the measure that he appointeth us, without coveting too know any more than that which we may Learn in his school.
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Thus yee see what wee haue to beare in mynd.
Thus ye see what we have to bear in mind.
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Furthermore when wee once haue such meeldnesse, surely our Lord will giue vs a sure resting poynt:
Furthermore when we once have such meeldnesse, surely our Lord will give us a sure resting point:
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and although his priuities bee incomprehensible, and the doctrine of the Lawe and the Gospell bee secrets aboue the the reache of the world:
and although his privities be incomprehensible, and the Doctrine of the Law and the Gospel be secrets above the the reach of the world:
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yit shall wee bee taught by them too our welfare and saluation.
yet shall we be taught by them too our welfare and salvation.
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And so there is no mingling, no confuzednesse, no intangling for vs, bycause God will guyde vs by his holie Ghoste,
And so there is no mingling, no confuzednesse, no intangling for us, Because God will guide us by his holy Ghost,
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and giue vs wisdome and discretion too knowe whatsoeuer he seeth too bee for our behoof. Mark that for one poynt.
and give us Wisdom and discretion too know whatsoever he sees too be for our behoof. Mark that for one point.
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But if wee bee vnteachable or vnruly, and will needs play the looce colts too serche further than wee haue leaue:
But if we be unteachable or unruly, and will needs play the lose colts too search further than we have leave:
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surely Gods wisdome wil bee alwayes variable vntoo vs:
surely God's Wisdom will be always variable unto us:
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that is to say, there wil be such diuersitie of things, and so manie stoppes in it,
that is to say, there will be such diversity of things, and so many stops in it,
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as wil make vs at our wits end, and wee shall abyde as vtterly confounded.
as will make us At our wits end, and we shall abide as utterly confounded.
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Yea and euen the faythfull shall well perceiue the thing that Saint Paule sayeth heere, that they may euer bee put in mynd too walke in awe and feare,
Yea and even the faithful shall well perceive the thing that Saint Paul Saith Here, that they may ever be put in mind too walk in awe and Fear,
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and not giue themselues the brydle too much, nor take too much leaue to know more than our Lord will haue them too knowe.
and not give themselves the bridle too much, nor take too much leave to know more than our Lord will have them too know.
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Now then, the dout which myght haue bin cast, namely how God wil haue vs too bee abashed at his works, is remoued.
Now then, the doubt which might have been cast, namely how God will have us too be abashed At his works, is removed.
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And yit will he not haue vs too bee abasshed at them, so wee suffer our selues too bee taught by him.
And yet will he not have us too be abashed At them, so we suffer our selves too be taught by him.
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Theruppon wee may gather also, that it is a diuelish statelinesse when these Ruffians take so highly vppon them, as too reiect whatsoeuer they cannot conceyue the reason of.
Thereupon we may gather also, that it is a devilish stateliness when these Ruffians take so highly upon them, as too reject whatsoever they cannot conceive the reason of.
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If a man tell them that God dispozeth al things by his secret ordinance, and that the things which wee terme fortune, chaunce, •azard, casualtie, happe, aduenture,
If a man tell them that God dispozeth all things by his secret Ordinance, and that the things which we term fortune, chance, •azard, casualty, happen, adventure,
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and such lyke, are al determined before the making of the world, insomuch that euen the heares of our heads are numbered, and one litle bird shal not light vppon the ground, without Gods prouidence:
and such like, Are all determined before the making of the world, insomuch that even the hears of our Heads Are numbered, and one little bird shall not Light upon the ground, without God's providence:
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they step forth and obiect, how can that bee? And whereas God telleth vs in his Lawe, that he will haue this and that done, shall wee say, that he hath mo wils than one? Then should he bee vnconstant,
they step forth and Object, how can that be? And whereas God Telleth us in his Law, that he will have this and that done, shall we say, that he hath more wills than one? Then should he be unconstant,
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and that were too make God chaungeable, and so should he seeme subiect too all manner of lightnesse lyke a mortall creature.
and that were too make God changeable, and so should he seem Subject too all manner of lightness like a Mortal creature.
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But (as I sayd afore) such men do ill knowe their owne abilitie.
But (as I said afore) such men do ill know their own ability.
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For they imagine that if God bynd not himself in all poynts too the things which he hath reueled to vs by his word, he is contrarye too himself,
For they imagine that if God bind not himself in all points too the things which he hath revealed to us by his word, he is contrary too himself,
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and hath a dubble will, and that moueth them too gabble after that fashion.
and hath a double will, and that moves them too gabble After that fashion.
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But too bee short, Gods will is alwayes one, and single, and agreable in it self:
But too be short, God's will is always one, and single, and agreeable in it self:
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Now then, let vs learne the thing that is told vs here, I meane according too our small abilitie:
Now then, let us Learn the thing that is told us Here, I mean according too our small ability:
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howbeit that to our seeming it bee diuers, and haue many kinds of it, as if wee sawe a hundred sundry shapes which dazeled our eye sight or vtterly dimmed it.
howbeit that to our seeming it be diverse, and have many Kinds of it, as if we saw a hundred sundry shapes which dazzled our eye sighed or utterly dimmed it.
a-acp cst p-acp po12 n-vvg pn31 vbi j, cc vhb d n2 pp-f pn31, c-acp cs pns12 vvd dt crd j n2 r-crq j-vvn po12 n1 n1 cc av-j vvd pn31.
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Whereas S. Paule sayth, that Gods wisdome is diuers in many sorts:
Whereas S. Paul say, that God's Wisdom is diverse in many sorts:
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it is as if a picture had a thousand coloures in it, so as a man could not distinctly discerne one from another.
it is as if a picture had a thousand colours in it, so as a man could not distinctly discern one from Another.
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Neuerthelesse, S. Paul in saying so, ment not that Gods wisdome is so wrythed in it self, that there is any contrarietie or stryfe there. No:
Nevertheless, S. Paul in saying so, meant not that God's Wisdom is so wrythed in it self, that there is any contrariety or strife there. No:
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but he sheweth, that although God haue alwayes one euen meaning, & keepe on still in one trace and in one rate, although there bee no chaunge nor variablenesse in him,
but he shows, that although God have always one even meaning, & keep on still in one trace and in one rate, although there be no change nor variableness in him,
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and although there bee but one light wherein there is no dimnesse at all:
and although there be but one Light wherein there is no dimness At all:
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yit notwithstanding when men will needes preace vntoo him, their wits are alwayes as it were astray and dazeled,
yet notwithstanding when men will needs press unto him, their wits Are always as it were astray and dazzled,
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and if they go foreward, and step foorth still with too great boldenesse, they must needes bee confounded in the end,
and if they go forward, and step forth still with too great boldness, they must needs be confounded in the end,
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and God must vtterly ouerwhelme 〈 ◊ 〉.
and God must utterly overwhelm 〈 ◊ 〉.
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After that manner therefore must wee take the things that are spoken in the holy scripture concerning Gods prouidence.
After that manner Therefore must we take the things that Are spoken in the holy scripture Concerning God's providence.
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Trewe it is, that wee haue our lesson, where God telleth vs, that he will not haue any man too trouble his neighbour,
True it is, that we have our Lesson, where God Telleth us, that he will not have any man too trouble his neighbour,
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nor too •ommit robbery, extortion, couetuousnesse, deceyt, or any manner of naughtinesse:
nor too •ommit robbery, extortion, Covetousness, deceit, or any manner of naughtiness:
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he telleth vs those things, and therewithall commaundeth vs too liue chastly, and too absteyne from all violence.
he Telleth us those things, and therewithal commandeth us too live chastely, and too abstain from all violence.
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Now when warres are moued in the world, when blud is shed, when infinite ra••shments and robberies are committed;
Now when wars Are moved in the world, when blood is shed, when infinite ra••shments and robberies Are committed;
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shall wee say, that such things are don, without Gods forcasting in his mind what was good? Thinke wee that he suffereth fortune too rule the roste here beneath,
shall we say, that such things Are dONE, without God's forcasting in his mind what was good? Think we that he suffers fortune too Rule the roast Here beneath,
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as though he himself were asleepe in heauen, or repozed himselfe there in his pleasures? What a blasphemie were that? Wee would make God as an Idoll.
as though he himself were asleep in heaven, or repozed himself there in his pleasures? What a blasphemy were that? we would make God as an Idol.
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Agein, what would become of vs, if it were so? for Satan is as a roring Lion, seeking to deuoure vs as his pray,
Again, what would become of us, if it were so? for Satan is as a roaring lion, seeking to devour us as his prey,
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and wee should bee continually as it were in his pawes and betweene his teeth.
and we should be continually as it were in his paws and between his teeth.
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Then if God ordered not all things in this world, nehild Satan and all the wicked brydled:
Then if God ordered not all things in this world, nehild Satan and all the wicked bridled:
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surely wee should bee a hundred 〈 ◊ 〉 forlorne, and perish euery minute of an houre.
surely we should be a hundred 〈 ◊ 〉 forlorn, and perish every minute of an hour.
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Agein, if we knew not that warres, and such other lyke things are Gods iudgementes, wherby he chastizeth our sinnes:
Again, if we knew not that wars, and such other like things Are God's Judgments, whereby he Chastiseth our Sins:
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that is to wit, that God hath but one will, & that the same is certeyn & throughly agreeing with it self,
that is to wit, that God hath but one will, & that the same is certain & thoroughly agreeing with it self,
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and hath no lightnesse nor inconstancie in it:
and hath no lightness nor inconstancy in it:
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and yit neuerthelesse, that we must therwithall reuerence his secret determinations, which are as now so high and profound,
and yet nevertheless, that we must therewithal Reverence his secret determinations, which Are as now so high and profound,
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as wee cannot reache vntoo them.
as we cannot reach unto them.
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And if wee cannot resolue our selues of al the doubts which the diuell will cast in our wayes (making vs too thinke) How is it possible that God should be cleare from sinne,
And if we cannot resolve our selves of all the doubts which the Devil will cast in our ways (making us too think) How is it possible that God should be clear from sin,
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and not be the author of euill, seeing he serueth his turne both by Satan and by all the wicked,
and not be the author of evil, seeing he serveth his turn both by Satan and by all the wicked,
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and imployeth them too aduaunce them selues one ageinst another? how is it possible that he should bee blamelesse? When any of these fancies come in our heads,
and employeth them too advance them selves one against Another? how is it possible that he should be blameless? When any of these fancies come in our Heads,
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or if any of those dogges which belke out their blasphemies in that wyse ageinst God, assault vs:
or if any of those Dogs which belke out their Blasphemies in that wise against God, assault us:
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let vs bee armed with sobernesse, knowing how it is sayd here, that Gods wisdome is diuers in many sorts,
let us be armed with soberness, knowing how it is said Here, that God's Wisdom is diverse in many sorts,
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and that although his will also be diuers in many respects, yit notwithstanding it is alwayes one still.
and that although his will also be diverse in many respects, yet notwithstanding it is always one still.
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That is in effect, the thing that wee haue too beare in mynd vppon this streyne.
That is in Effect, the thing that we have too bear in mind upon this streyne.
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Now therupon S. Paule applyeth the ground which he handleth, vntoo the matter which he hath spoken here in generall:
Now thereupon S. Paul Applieth the ground which he handleth, unto the matter which he hath spoken Here in general:
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that is too wit, that God created all things by our Lord Iesus Christ, too the end, that this wisdome should bee knowne to the powers and principalities in the heauenly places, by the Church.
that is too wit, that God created all things by our Lord Iesus christ, too the end, that this Wisdom should be known to the Powers and principalities in the heavenly places, by the Church.
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In sayng that God created all things by Iesus Christ, he bringeth vs backe agein to the beginning of the world, where he speaketh of the renewment that was made,
In saying that God created all things by Iesus christ, he brings us back again to the beginning of the world, where he speaks of the renewment that was made,
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when God repayred the things that were decayed and scattered by Adams sinne, according as wee haue seene heretofore,
when God repaired the things that were decayed and scattered by Adams sin, according as we have seen heretofore,
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how it was Christs office to gather toogither all things that were scattered afore.
how it was Christ office to gather together all things that were scattered afore.
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For Adam had peruerted and marred all order by his fall, so as there was nothing but confuzion both in heauen and earth, till al was mended agein by Iesus Christ.
For Adam had perverted and marred all order by his fallen, so as there was nothing but confuzion both in heaven and earth, till all was mended again by Iesus christ.
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Now then, the restitution that was made by our Lord Iesus Christ, may well bee referred too this second creation,
Now then, the restitution that was made by our Lord Iesus christ, may well be referred too this second creation,
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as though that at his comming God had set the world in his former state agein, which had bin as it were crazed afore.
as though that At his coming God had Set the world in his former state again, which had been as it were crazed afore.
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Howsoeuer the cace stand, both •wayne of them were doone by Iesus Christ, that is too wit,
Howsoever the case stand, both •wayne of them were done by Iesus christ, that is too wit,
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as well the first creation as the second.
as well the First creation as the second.
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And the conueyance is not amisse, in that S. Paule leadeth vs from the one too the other, by the similitude which he setteth downe heere.
And the conveyance is not amiss, in that S. Paul leads us from the one too the other, by the similitude which he sets down Here.
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Let vs marke well therefore that all thinges were created in Iesus Christ, when he was ordeyned too bee head of Angels and men:
Let us mark well Therefore that all things were created in Iesus christ, when he was ordained too be head of Angels and men:
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yea and that although wee had had no neede of a redeemer, yit had our Lord Iesus Christ neuerthelesse bin stablished for our head. yea and that although we had had no need of a redeemer, yet had our Lord Iesus christ nevertheless been established for our head.
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There remayned no more too doo, but too clothe himselfe with our nature, and too offer himselfe in sacrifyce for the redemption of sinners: There remained no more too do, but too cloth himself with our nature, and too offer himself in sacrifice for the redemption of Sinners:
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but yit for all that, he fayled not too beare the office already of reconcyling men vntoo God,
but yet for all that, he failed not too bear the office already of reconciling men unto God,
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and of ioyning them with the Angels of heauen. After that manner then were all things created in our Lord Iesus Christ.
and of joining them with the Angels of heaven. After that manner then were all things created in our Lord Iesus christ.
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But heere S. Paule ment purposely too leade vs too the restorement, which was made at such tyme as Iesus Christ was giuen vs too bee our redeemer.
But Here S. Paul meant purposely too lead us too the restorement, which was made At such time as Iesus christ was given us too be our redeemer.
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For although the world ceassed not too haue some shape still, so as the sunne and Moone shone bryght,
For although the world ceased not too have Some shape still, so as the sun and Moon shone bright,
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and the earth brought foorth hir fruites:
and the earth brought forth his fruits:
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yit notwithstanding, wee knowe, that (as S. Paule sayeth in the eyght too the Romanes) all creatures grone,
yet notwithstanding, we know, that (as S. Paul Saith in the eyght too the Romans) all creatures groan,
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5518
and are as a woman traueyling of child, bycause they see themselues subiect to corruption through Adams offence, for the which he was accursed.
and Are as a woman traveling of child, Because they see themselves Subject to corruption through Adams offence, for the which he was accursed.
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Too bee short, wheras God had shewed himself our enemye, he be•ame our father:
Too be short, whereas God had showed himself our enemy, he be•ame our father:
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and wheras the things that were created too our vse, had vin turned away by Adams sinne:
and whereas the things that were created too our use, had vin turned away by Adams sin:
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all was restored agein at the comming of our Lord Iesus Christ.
all was restored again At the coming of our Lord Iesus christ.
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So then, by that meanes he gathered all things toogither agein, that had bin scattered asunder before,
So then, by that means he gathered all things together again, that had been scattered asunder before,
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and then was the world after a sort chaunged, as the Prophets had spoken of it afore.
and then was the world After a sort changed, as the prophets had spoken of it afore.
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For although they ment not too incloze the said renewment within any certeyne tyme:
For although they meant not too incloze the said renewment within any certain time:
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yit notwithstanding when they preached of the comming of our Lord Iesus Christ, and of the grace that sh•uld bee giuen to the Church at that tyme, they vsed such speech as this:
yet notwithstanding when they preached of the coming of our Lord Iesus christ, and of the grace that sh•uld be given to the Church At that time, they used such speech as this:
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Behold, I make the heauens new, and the earth new. After that maner dooth God speake by the Prophet Esay:
Behold, I make the heavens new, and the earth new. After that manner doth God speak by the Prophet Isaiah:
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and it is not only once, but it is, as yee would say, a common speech among al the prophets.
and it is not only once, but it is, as ye would say, a Common speech among all the Prophets.
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Nowe then, Saint Paule following the common phraze of the Scripture, sayth, that all things were created new agein in Iesus Christ:
Now then, Saint Paul following the Common phrase of the Scripture, say, that all things were created new again in Iesus christ:
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but as in respect of vs, wee bee parttakers alredye of the re•••rement that is promised vs. For by our Lord Iesus Christ wee inioy Gods creatures wherof wee were depryued afore.
but as in respect of us, we be partakers already of the re•••rement that is promised us For by our Lord Iesus christ we enjoy God's creatures whereof we were deprived afore.
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Wheras the sunne and moone shyne vppon vs, and wee be nurrished by the sustenance of the earth:
Whereas the sun and moon shine upon us, and we be nurrished by the sustenance of the earth:
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wee knowe that those things belong vntoo vs, bycause wee bee Gods children. And how is that? Euen bycause he hath adopted vs in Iesus Christ.
we know that those things belong unto us, Because we be God's children. And how is that? Eve Because he hath adopted us in Iesus christ.
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For the matter which wee haue sung in the Psalme concerning man, must bee applyed to the person of Gods sonne,
For the matter which we have sung in the Psalm Concerning man, must be applied to the person of God's son,
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as sayeth Saint Paule himself, who is a faythfull expounder. Not that he restreyneth it too him alone:
as Saith Saint Paul himself, who is a faithful expounder. Not that he restreyneth it too him alone:
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but forasmuch as the things which he speaketh concerning the vncorruptnesse of mankynd, is not too bee found in it now, but forasmuch as the things which he speaks Concerning the uncorruptness of mankind, is not too be found in it now,
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but all is marred and corrupted:
but all is marred and corrupted:
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therfore wee must bee fayne too repayre too our head, by whom wee bee set in good plyght agein.
Therefore we must be fain too repair too our head, by whom we be Set in good plight again.
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So then, wee could not bee blissed of God, nother in our mea•e nor in our drinke,
So then, we could not be Blessed of God, neither in our mea•e nor in our drink,
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nor in the inioying of any of all his creatures, were it not for the restorement that is made by our Lord Iesus Christ,
nor in the enjoying of any of all his creatures, were it not for the restorement that is made by our Lord Iesus christ,
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and that he hath caused the world too bee giuen vs hensforth in heritage, too the end wee myght with a good and cleere consclence, inioy all the gifts which hee hath bestowed vppon vs. And so yee see, that the creating of al things in Iesus Christ, is Gods reforming of his Churche,
and that he hath caused the world too be given us henceforth in heritage, too the end we might with a good and clear Conscience, enjoy all the Gifts which he hath bestowed upon us And so ye see, that the creating of all things in Iesus christ, is God's reforming of his Church,
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and our parttaking of the purchaced heritage, for his sake and by his meanes. Now hauing sayde, that wee bee so created agein in the person of Gods sonne,
and our partaking of the purchased heritage, for his sake and by his means. Now having said, that we be so created again in the person of God's son,
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and that he is our head, inasmuch as wee bee knit vntoo him by fayth:
and that he is our head, inasmuch as we be knit unto him by faith:
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he addeth, that it is a vvisdome vvhich the very Angels haue not knovven, insomuch that they fare the better by our saluation,
he adds, that it is a Wisdom which the very Angels have not known, insomuch that they fare the better by our salvation,
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and haue cause too honour God for preferring them so too the thing that was after a sort buryed from them before.
and have cause too honour God for preferring them so too the thing that was After a sort buried from them before.
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Some thinking this too bee straunge stuffe, haue bin of opinion, that S. Paule spake of the diuels.
some thinking this too be strange stuff, have been of opinion, that S. Paul spoke of the Devils.
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But he speaketh expresly of the heauenly places, and meaneth too put a difference betwixt the chozen Angels, & the castawayes.
But he speaks expressly of the heavenly places, and means too put a difference betwixt the chozen Angels, & the castaways.
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And ageyn, too what purpose were it for the diuells, too knowe Gods wisdome i• our saluation? It were too no purpose at all.
And again, too what purpose were it for the Devils, too know God's Wisdom i• our salvation? It were too no purpose At all.
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There are others, which beyng not able too rid themselues of this text of Saint Paules:
There Are Others, which being not able too rid themselves of this text of Saint Paul's:
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And of a truth, it is verye hard, bycause wee bee too much giuen too distrust and vnbeleefe.
And of a truth, it is very hard, Because we be too much given too distrust and unbelief.
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haue thought that the Angels are heere among vs, too bee as schollers, and to heare the preaching of Gods woord.
have Thought that the Angels Are Here among us, too be as Scholars, and to hear the preaching of God's word.
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But that is too fond and chyldish an imagination:
But that is too found and chyldish an imagination:
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for wee know, that as well the doctrine, as the vse of the Sacramentes, are allotted peculiarly vntoo vs of God, bycause of our rawnesse.
for we know, that as well the Doctrine, as the use of the Sacraments, Are allotted peculiarly unto us of God, Because of our rawness.
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The Angels of heauen haue nothing too doo, nother with Baptim nor with the Lordes Supper.
The Angels of heaven have nothing to do, neither with Baptism nor with the lords Supper.
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And why? For the Angels bee altoogither spirituall.
And why? For the Angels be altoogither spiritual.
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But forasmuch as wee creepe heere beneath, therefore wee haue neede of such meanes as are conuenient for our infirmitie, too make vs come by little and little vntoo God.
But forasmuch as we creep Here beneath, Therefore we have need of such means as Are convenient for our infirmity, too make us come by little and little unto God.
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Therefore the doctrine that is preached among vs, serueth not for the instruction of the Angels.
Therefore the Doctrine that is preached among us, serveth not for the instruction of the Angels.
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How then shoulde it bee vnderstoode, that the Angels were taught by the things which they see presently in the Church? Let vs marke first of all, that although the Angels behold the face of God:
How then should it be understood, that the Angels were taught by the things which they see presently in the Church? Let us mark First of all, that although the Angels behold the face of God:
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yit is it not ment that they bee come too the perfection which is promised vs: yet is it not meant that they be come too the perfection which is promised us:
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for that is reserued too the latter day, when all things shall bee fulfilled. The Angels then knowe not things yit but in part.
for that is reserved too the latter day, when all things shall be fulfilled. The Angels then know not things yet but in part.
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Trew it is that they must not bee mustered in our state and taking: for lyke as they bee neerer God than wee, so bee they taught more familiarly.
True it is that they must not be mustered in our state and taking: for like as they be nearer God than we, so be they taught more familiarly.
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But howsoeuer they fa••, yit must they bee fayne too hyde their eyes, as is shewed vs in the sixth Chapter of Esay, in the vision that is giuen him there.
But howsoever they fa••, yet must they be fain too hide their eyes, as is showed us in the sixth Chapter of Isaiah, in the vision that is given him there.
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Albeit then that the Angels be heauenly spirites, and be familiarly conuersant with God, as houshold seruants of his kingdome:
Albeit then that the Angels be heavenly spirits, and be familiarly conversant with God, as household Servants of his Kingdom:
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yit haue they their eyes couered, too shewe that they vnderstand not all things as yit,
yet have they their eyes covered, too show that they understand not all things as yet,
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and that their knowing is but in part.
and that their knowing is but in part.
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For God must shewe them that they bee but creatures, that they myght therby bee hild in continuall awe, too humble themselues before him,
For God must show them that they be but creatures, that they might thereby be held in continual awe, too humble themselves before him,
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and to keepe themselues in their degree.
and to keep themselves in their degree.
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According heeruntoo, it is sayed, that the Angels of heauen knowe not when the last day shalbee: that is hid from them.
According heeruntoo, it is said, that the Angels of heaven know not when the last day shalbe: that is hid from them.
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And why? Too the intent that men should humble themselues the more, and not be ashamed to be ignorant of the things which God hath not reueled vntoo vs. Too the end therfore that it may not greeue vs that God concealeth many things from vs:
And why? Too the intent that men should humble themselves the more, and not be ashamed to be ignorant of the things which God hath not revealed unto us Too the end Therefore that it may not grieve us that God concealeth many things from us:
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the very Angels are set afore vs, as not knowing all things as yit.
the very Angels Are Set afore us, as not knowing all things as yet.
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so as it is not vtterly oppressed and ouercome.
so as it is not utterly oppressed and overcome.
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Then is it not without cause sayd, that they knewe not what should befall and come too passe at the comming of the sonne of God, that is too wit, that all people without exception should bee called too the truth of the Gospell,
Then is it not without cause said, that they knew not what should befall and come too pass At the coming of the son of God, that is too wit, that all people without exception should be called too the truth of the Gospel,
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and bee all adopted of God, too bee made the spirituall children of Abraham.
and be all adopted of God, too be made the spiritual children of Abraham.
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Trew it is, that the Angels knewe well that Iesus Christ was the head of all mankind:
True it is, that the Angels knew well that Iesus christ was the head of all mankind:
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but how that should bee doone, or at what tyme, or by what meane, that was hidden from them.
but how that should be done, or At what time, or by what mean, that was hidden from them.
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That is the maner wherin S. Paule sayth, that they profited, namely by beholding our Lord Iesus Christ too shed foorth his grace in that wyse.
That is the manner wherein S. Paul say, that they profited, namely by beholding our Lord Iesus christ too shed forth his grace in that wise.
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For it was not ynough too say, that men should woonder at such a miracle as •hat God should take those intoo his house, that were strayed away before,
For it was not enough too say, that men should wonder At such a miracle as •hat God should take those into his house, that were strayed away before,
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and alye himself with those that were erst his mortall enemyes, & allure them to him, whom he before abhorred.
and alye himself with those that were erst his Mortal enemies, & allure them to him, whom he before abhorred.
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If it had bin sayd, that men ought too bee astonished at it: that had not bin ynough.
If it had been said, that men ought too be astonished At it: that had not been enough.
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But when as S. Paule sayeth, that euen the Angels fynde it straunge, and are fayne too maruell at it, seeing how God vttereth so great treasures:
But when as S. Paul Saith, that even the Angels find it strange, and Are fain too marvel At it, seeing how God uttereth so great treasures:
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it serueth well too shewe vs, that whensoeuer there is any speache of our calling, that is too say, of the mercie that God hath shewed vs in forgetting what wee were,
it serveth well too show us, that whensoever there is any speech of our calling, that is too say, of the mercy that God hath showed us in forgetting what we were,
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and in fashioning vs anew after his owne image, insomuch, that wheras we were lost,
and in fashioning us anew After his own image, insomuch, that whereas we were lost,
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and forlorne, yea and vtterly drowned in the bottome of hell by Adam, he hath set vs vp ageyn,
and forlorn, yea and utterly drowned in the bottom of hell by Adam, he hath Set us up again,
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and taken vs vp too the kingdome of heauen, and is not contented too shewe vs his bounteousenesse in this world only,
and taken us up too the Kingdom of heaven, and is not contented too show us his bounteousenesse in this world only,
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but also intendeth too make vs partakers of his endlesse glory, and too giue vs the crowne of lyfe in his kingdome:
but also intends too make us partakers of his endless glory, and too give us the crown of life in his Kingdom:
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it is a thing for vs too lerne too woonder at, too the end wee may receyue so great,
it is a thing for us too Learn too wonder At, too the end we may receive so great,
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so hygh, so excellent, and so worthie benefites, with such reuerence as they deserue.
so high, so excellent, and so worthy benefits, with such Reverence as they deserve.
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And Saint Paule not onely heere, but also in other places calleth the Angels, Principalities, too shewe vs, that wee cannot deuyze any thing so hygh and noble, which is not inferiour too Iesus Christ,
And Saint Paul not only Here, but also in other places calls the Angels, Principalities, too show us, that we cannot deuyze any thing so high and noble, which is not inferior too Iesus christ,
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as is declared more fully in the first too the Colossians.
as is declared more Fully in the First too the colossians.
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For in asmuch as many men did euen at that tyme magnifye the Angels, too deface the maiestie of our Lord Iesus Christ:
For in as as many men did even At that time magnify the Angels, too deface the majesty of our Lord Iesus christ:
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S. Paule sheweth, that although the Angels bee as it were Gods powers or vertewes, and his armes wherwith he executeth his woorkes:
S. Paul shows, that although the Angels be as it were God's Powers or Virtues, and his arms wherewith he Executeth his works:
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but lyke as the sunne darkeneth the lyght of the Starres, so must all the dignitie of the Angels bee layd downe, that it hinder not Iesus Christ too bee looked at of all men,
but like as the sun darkeneth thee Light of the Stars, so must all the dignity of the Angels be laid down, that it hinder not Iesus christ too be looked At of all men,
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and to bee the onely Loadestar, and too bee knowen that it is only he in whom lyeth the fulnesse of all good things:
and to be the only Loadestar, and too be known that it is only he in whom lies the fullness of all good things:
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and so is he in deede, as is sayd in the same text. And it is a poynt well woorthie too bee marked still.
and so is he in deed, as is said in the same text. And it is a point well worthy too be marked still.
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For wee see how it is ynough now adayes among the Papistes, too alledge the vertewes of the Apostles,
For we see how it is enough now adays among the Papists, too allege the Virtues of the Apostles,
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or of the Uirgin Marie, or of the Sayntes, too make ydols of them.
or of the Virgae Marry, or of the Saints, too make Idols of them.
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And it seemeth too them on the contrarie part also, that if men doo not woorship them,
And it seems too them on the contrary part also, that if men do not worship them,
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and pray vntoo them, and yeeld them the seruis which belongeth alonly vntoo God: they bee vtterly vndoone. For thus doo they alledge:
and pray unto them, and yield them the seruis which belongeth alonely unto God: they be utterly undone. For thus do they allege:
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How now? Why should not the Uirg•• Marie bee our aduocate, seing shee liued so holy a lyfe, that shee was as a mirrour of all perfection,
How now? Why should not the Uirg•• Marry be our advocate, sing she lived so holy a life, that she was as a mirror of all perfection,
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and so hyghly in Gods fauour? Ue•ily as who should say, that the excellencie which God hath put intoo his creatures, should serue too bereeue Iesus Christ in such wyse, that he should bee put backe therfore.
and so highly in God's favour? Ue•ily as who should say, that the excellency which God hath put into his creatures, should serve too bereeue Iesus christ in such wise, that he should be put back Therefore.
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So then let vs vnderstand, that whatsoeuer can bee sayd or preached of the vertewes and woorthinesse of the Uirgin Marie, of the Apostles,
So then let us understand, that whatsoever can be said or preached of the Virtues and worthiness of the Virgae Marry, of the Apostles,
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and of all othe men, yea and of the Angells of heauen, serueth not too diminish the maiestie of our Lord Iesus Christ,
and of all other men, yea and of the Angels of heaven, serveth not too diminish the majesty of our Lord Iesus christ,
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nor too turne vs away from him, nor too cause his offices too bee delt away too this man and too that man.
nor too turn us away from him, nor too cause his Offices too be dealt away too this man and too that man.
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Wheretoo then? Too doo vs too wit, that vertewes are so distributed to al Gods children, as there is none other fountayne of all goodnesse,
Whereto then? Too do us too wit, that Virtues Are so distributed to all God's children, as there is none other fountain of all Goodness,
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but Iesus Christ, who is the (only) party too whom wee must resort,
but Iesus christ, who is the (only) party too whom we must resort,
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and that the creatures are neuer the more impayred, though Iesus Christ ouerpeere them as their head.
and that the creatures Are never the more impaired, though Iesus christ ouerpeere them as their head.
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That then is in effect the thing which wee haue too marke vppon Saint Paules woordes, where he taunteeh such as would needs exalt the Angels without end or ceassing. For he sayth:
That then is in Effect the thing which we have too mark upon Saint Paul's words, where he taunteeh such as would needs exalt the Angels without end or ceasing. For he say:
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very wel, I graunt they be powers, vertues, & principalities:
very well, I grant they be Powers, Virtues, & principalities:
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but yit is our Lord Iesus Christ still their head, and they bee so grounded vppon him, that they fare the better by our saluation.
but yet is our Lord Iesus christ still their head, and they be so grounded upon him, that they fare the better by our salvation.
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and vntoo fayth of the Gospell and to Baptim, too shewe how we ought to agree among our selues.
and unto faith of the Gospel and to Baptism, too show how we ought to agree among our selves.
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Now then, wee haue heere twoo poyntes too beare in mynd.
Now then, we have Here twoo points too bear in mind.
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Now then, what an vngraciousnesse were it, if wee should leaue Iesus Christ, and go seeke too the Angels, seeing that euen they doo woonder at the riches which God hath vttered in knitting vs intoo the bodie of his sonne,
Now then, what an ungraciousness were it, if we should leave Iesus christ, and go seek too the Angels, seeing that even they do wonder At the riches which God hath uttered in knitting us into the body of his son,
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and consequently in calling vs too him too bee his owne children by that meanes? Thus yee see how the woondering of the Angells at our saluation, ought too frame vs the better too our Lord Iesus Christ,
and consequently in calling us too him too be his own children by that means? Thus ye see how the wondering of the Angels At our salvation, ought too frame us the better too our Lord Iesus christ,
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& make vs to sticke fast vnto him, without swar•ing from him any manner of way.
& make us to stick fast unto him, without swar•ing from him any manner of Way.
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And for that cause is it added in the end, that by him vvee haue boldnesse and enteraunce in hope, through the beleefe vvhich is in him.
And for that cause is it added in the end, that by him we have boldness and Entrance in hope, through the belief which is in him.
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Heere S. Paule ment shortly to blame the vnthankfulnesse of such as are not contented with the hauing of Iesus Christ,
Here S. Paul meant shortly to blame the unthankfulness of such as Are not contented with the having of Iesus christ,
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but thinke that he should haue some helpes added too him.
but think that he should have Some helps added too him.
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Therefore he sayeth, what desire wee more than too bee knit vntoo God? Is not our full happinesse there? Now it is so, that by beeleeuing in Iesus Christ, we hau• confidence that wee may •reace vntoo God:
Therefore he Saith, what desire we more than too be knit unto God? Is not our full happiness there? Now it is so, that by beeleeuing in Iesus christ, we hau• confidence that we may •reace unto God:
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the accesse is giuen 〈 ◊ 〉 And whereas trust or confidence is not ynough, wee haue also bol••nesse too come vntoo him with our heads vpright, not as pre•uming any whit of our selues,
the access is given 〈 ◊ 〉 And whereas trust or confidence is not enough, we have also bol••nesse too come unto him with our Heads upright, not as pre•uming any whit of our selves,
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nor yit too come thither rechlesly, but we must alwayes practize this saying of the Psalme, that although we rest vppon Gods goodnesse,
nor yet too come thither rechlesly, but we must always practice this saying of the Psalm, that although we rest upon God's Goodness,
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yit must we euermore worship him with feare.
yet must we evermore worship him with Fear.
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Notwithstanding, we may alwayes come boldly vntoo Gods throne, assuring our selues that his Maiestie shall no more bee terrible to vs, seeing he sheweth himself a father toowards vs in the person of his onely sonne.
Notwithstanding, we may always come boldly unto God's throne, assuring our selves that his Majesty shall no more be terrible to us, seeing he shows himself a father towards us in the person of his only son.
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Wee see then how S. Paules meaning is, too hold vs fast too Iesus Christ. And therein wee see also what our frowardnes is.
we see then how S. Paul's meaning is, too hold us fast too Iesus christ. And therein we see also what our forwardness is.
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For it is certeyn, that the care and zeale which S. Paule had too make vs cleaue fast too the sonne of God, came of the wisdome of the holy Ghost, who knew our frailtie and vnstedfastnesse.
For it is certain, that the care and zeal which S. Paul had too make us cleave fast too the son of God, Come of the Wisdom of the holy Ghost, who knew our frailty and unsteadfastness.
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Had we (as yee would say) but one drop of settled wit, it were ynough too doo vs too vnderstand, that by the Gospell we may possesse Gods sonne, who giueth himself vntoo vs,
Had we (as ye would say) but one drop of settled wit, it were enough too do us too understand, that by the Gospel we may possess God's son, who gives himself unto us,
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and that hauing him, we haue all that euer we can wish.
and that having him, we have all that ever we can wish.
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It were ynough too haue spoken this in one word, as S. Paule hath shewed already: It were enough too have spoken this in one word, as S. Paul hath showed already:
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but wee see how he dubbleth and confirmeth his saying, as though it were a hard thing too bee beleeued.
but we see how he dubbleth and confirmeth his saying, as though it were a hard thing too be believed.
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it is required that wee should hold on still, which is a verye rare thing too bee found in this world, bycause wee bee alwayes •isking.
it is required that we should hold on still, which is a very rare thing too be found in this world, Because we be always •isking.
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By meanes whereof, men doo as it were wylfully bereue themselues of the thing that was giuen them.
By means whereof, men do as it were wilfully bereave themselves of the thing that was given them.
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Furthe•more, forasmuch as all the world is at the poynt, and wee cannot bee wonne or perswaded but with great peyne, too come too our Lord Iesus Christ,
Furthe•more, forasmuch as all the world is At the point, and we cannot be won or persuaded but with great pain, too come too our Lord Iesus christ,
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and too rest vppon him, let vs vse the remedie that Saint Paule setteth vs downe heere.
and too rest upon him, let us use the remedy that Saint Paul sets us down Here.
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And first of all wee must marke well, that Iesus Christ is the doore too open heauen vntoo vs:
And First of all we must mark well, that Iesus christ is the door too open heaven unto us:
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for wee knowe that at his death the v•yle of the Temple was rent asunder,
for we know that At his death the v•yle of the Temple was rend asunder,
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and that in such wyse, that wee may now enter familiarly intoo the Sanctuarie of God, not of such a materiall Temple, as was then:
and that in such wise, that we may now enter familiarly into the Sanctuary of God, not of such a material Temple, as was then:
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but (euen of heauen,) so as wee may preace intoo the presence of our God,
but (even of heaven,) so as we may press into the presence of our God,
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and resort vntoo him for refuge, as if a child should cast himself into the lap of his father or mother:
and resort unto him for refuge, as if a child should cast himself into the lap of his father or mother:
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for it is certain, that God surmounteth all the fathers and mothers of the world, in all kyndnesse and fauour.
for it is certain, that God surmounteth all the Father's and mother's of the world, in all kindness and favour.
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Seeyng then that wee know that:
Seeing then that we know that:
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what cou•t wee more? Woulde wee haue some better or excellenter thing than God? Then must wee go seeke it in the bottom of hell.
what cou•t we more? Would we have Some better or Excellenter thing than God? Then must we go seek it in the bottom of hell.
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For when wee haue made our vagaries as much as wee list, wee shall alwayes fynde, that there is nothing in any of all the creatures eyther aboue or beneath, that is woorth a strawe, in comparision of God, as sayeth the Prophet Esay.
For when we have made our vagaries as much as we list, we shall always find, that there is nothing in any of all the creatures either above or beneath, that is worth a straw, in comparison of God, as Saith the Prophet Isaiah.
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So then, seeyng that God hath giuen himselfe vnto vs in the person of our Lord Iesus Christ,
So then, seeing that God hath given himself unto us in the person of our Lord Iesus christ,
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and that the whole fulnesse of the Godhead dwelleth in that great Sanctuary, which was figured by the visible Sanctuarie of the Lawe:
and that the Whole fullness of the Godhead dwells in that great Sanctuary, which was figured by the visible Sanctuary of the Law:
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ought wee not too bee fully satisfyed when wee haue that, and too rest our selues wholy thereuppon? And although our wittes & our affections bee fickle,
ought we not too be Fully satisfied when we have that, and too rest our selves wholly thereupon? And although our wits & our affections be fickle,
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yit ought they too bee hild in awe as prisoners, so as we may say, Let vs cleaue, let vs cleaue too our God, according too this saying of Dauid,
yet ought they too be held in awe as Prisoners, so as we may say, Let us cleave, let us cleave too our God, according too this saying of David,
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behold, all my felicitie, and all my ioy is too be ioyned too my God. Likewise he sayeth in another place, he is the welspring of lyfe and lyght.
behold, all my felicity, and all my joy is to be joined too my God. Likewise he Saith in Another place, he is the wellspring of life and Light.
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Agein, wee haue s•ng this morning, he is my portion, I cannot haue a better lotte, I must needes take all my delight in him.
Again, we have s•ng this morning, he is my portion, I cannot have a better lot, I must needs take all my delight in him.
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as that a man may bee able too ouercome all temptations by his owne free will:
as that a man may be able too overcome all temptations by his own free will:
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Thus yee see what w• haue too remember in the first place. Secondly, let vs mark well the degrees that Saint Paule setteth downe here:
Thus ye see what w• have too Remember in the First place. Secondly, let us mark well the Degrees that Saint Paul sets down Here:
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wherof the first is, that we must haue fayth.
whereof the First is, that we must have faith.
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For although Iesus Christ haue opened the way and passage by his blud, too make vs enterance vntoo God his father:
For although Iesus christ have opened the Way and passage by his blood, too make us Entrance unto God his father:
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yit is not the gap opened for all men: for the vnbeleuers cannot inioy that benefite, whereof he is the kye.
yet is not the gap opened for all men: for the unbelievers cannot enjoy that benefit, whereof he is the kye.
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Trew it is, that the doore is neere hand, and the opening therof is easye, when we haue the kye:
True it is, that the door is near hand, and the opening thereof is easy, when we have the kye:
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that is to say, if wee receyue the Gospell in trew obedience of fayth.
that is to say, if we receive the Gospel in true Obedience of faith.
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And soo yee se why Saint Paule telleth vs, that it is not ynough for vs that Iesus Christ hath layd foorth the tresures of the infinite goodnesse & mercie of God his father:
And so ye see why Saint Paul Telleth us, that it is not enough for us that Iesus christ hath laid forth the treasures of the infinite Goodness & mercy of God his father:
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but that it standeth vs on hand on our syde, to receyue the same by fayth.
but that it Stands us on hand on our side, to receive the same by faith.
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Not that wee dan doo it of our owne power, nor yit that wee can come vntoo Iesus Christ,
Not that we dan do it of our own power, nor yet that we can come unto Iesus christ,
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or bee partakers of the benefits which he offereth vs by the Gospel, except wee haue fayth in him.
or be partakers of the benefits which he Offereth us by the Gospel, except we have faith in him.
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And from beleef we must procede too trust, that is too say, wee must bee fully perswaded, that God will alwayes receyue vs,
And from belief we must proceed too trust, that is too say, we must be Fully persuaded, that God will always receive us,
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and that wee shall fynd fauour at his hand, and that although wee bee wretched sinners,
and that we shall find favour At his hand, and that although we be wretched Sinners,
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and vnwoorthie too liue vppon the earth: yit neuerthelesse wee shall fynd him still fauorable too vs when wee come too heauen.
and unworthy too live upon the earth: yet nevertheless we shall find him still favourable too us when we come too heaven.
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Lo how fayth is linked with trust.
Lo how faith is linked with trust.
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And therof springeth this stoutnesse of mynd or boldnesse, which is as it were the hyghest step,
And thereof springs this stoutness of mind or boldness, which is as it were the highest step,
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soo that although wee must needs. bee as it were dis••ayed, when wee consider what we bee of our selues:
so that although we must needs. be as it were dis••ayed, when we Consider what we be of our selves:
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yit we ceasse not to offer our selues vnto God with our heads vpryght.
yet we cease not to offer our selves unto God with our Heads upright.
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And why so? Bycause he looketh vppon vs in the person of his only sonne.
And why so? Because he looks upon us in the person of his only son.
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And therfore it is sayd, that he is his welbeloued, howbeeit, not for himselfe (onely), •ut (also) for our sakes that are members of his bodie. And Therefore it is said, that he is his well-beloved, howbeit, not for himself (only), •ut (also) for our sakes that Are members of his body.
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Ye see then how we haue too gather vppon this text, that by receyuing the doctrine of the Gospell with trew obedience of faith, wee possesse our Lord Iesus Christ,
You see then how we have too gather upon this text, that by receiving the Doctrine of the Gospel with true Obedience of faith, we possess our Lord Iesus christ,
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and by his meanes shalbee led vntoo God his father, too come too the perfection of lyfe, lyght, and all goodnesse.
and by his means shalbe led unto God his father, too come too the perfection of life, Light, and all Goodness.
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15. That according too the riches of his glory, he graunt you too bee strengthened vvith povver by his spirit in the invvarde man.
15. That according too the riches of his glory, he grant you too be strengthened with power by his Spirit in the inward man.
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And by the way wee bee warned too go foreward in fayth, till wee be throughly perswaded, that in fyghting ageinst all the temptations that can assayle vs, we shall get the vpper hand by the meanes of fayth, and finally that wee may brag (specially as S. Paule dooth in the eyght too the Romanes) both ageinst lyfe,
And by the Way we be warned too go forward in faith, till we be thoroughly persuaded, that in fighting against all the temptations that can assail us, we shall get the upper hand by the means of faith, and finally that we may brag (specially as S. Paul doth in the eyght too the Romans) both against life,
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and ageinst death, and ageinst all powers both aboue & beneath, & despyze all distresses, knowing full well that nothing is able too disappoynt vs of the loue that Iesus Christ hath shewed vs,
and against death, and against all Powers both above & beneath, & despyze all Distresses, knowing full well that nothing is able too disappoint us of the love that Iesus christ hath showed us,
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and which God his father also hath vttered towardes vs in his person. And theruppon also dooth it come, that our prayers must bee grounded vppon full certeintie.
and which God his father also hath uttered towards us in his person. And thereupon also doth it come, that our Prayers must be grounded upon full certainty.
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For (as sayeth S. Iames) he that th•nketh too obteyne any thing by doubting, deceyueth himselfe.
For (as Saith S. James) he that th•nketh too obtain any thing by doubting, deceiveth himself.
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Therefore wee must assure our selues by the promises of the Gospell, that God is readye too receiue vs too mercy, whensoeuer wee come vntoo him.
Therefore we must assure our selves by the promises of the Gospel, that God is ready too receive us too mercy, whensoever we come unto him.
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And thereby wee perceyue, that S. Paule sayd not for naught, that if wee haue fayth, wee must not seeke any thing more than Iesus Christ,
And thereby we perceive, that S. Paul said not for nought, that if we have faith, we must not seek any thing more than Iesus christ,
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but he must bee all our treasure, bycause that in him wee haue all things that are requisite too our ioy and contentation.
but he must be all our treasure, Because that in him we have all things that Are requisite too our joy and contentation.
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Now let vs fall downe before the maiestie of our good God, with acknowledgment of our sinnes, praying him to make vs so too feele them,
Now let us fallen down before the majesty of our good God, with acknowledgment of our Sins, praying him to make us so too feel them,
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as wee may myslyke them more and more, and yit notwithstanding not ceasse too bee glad, in that he hath shewed him self so pitifull towardes vs in the person of his only sonne, that he hath voutsafed too drawe vs out of the gulfe of hell, too giue vs enterance intoo his kingdome:
as we may mislike them more and more, and yet notwithstanding not cease too be glad, in that he hath showed him self so pitiful towards us in the person of his only son, that he hath vouchsafed too draw us out of the gulf of hell, too give us Entrance into his Kingdom:
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and also too graunt vs the grace too come theruntoo with trew fayth, and too withdrawe our selues from all worldly intycementes, which serue too turne vs away from him,
and also too grant us the grace too come theruntoo with true faith, and too withdraw our selves from all worldly intycementes, which serve too turn us away from him,
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so as wee may forsake all vaynglory, & for as much as we be voyde of all goodnesse in our selues, seeke all our wantes in him, which is the trew fountayne of all goodnesse, that can neuer be drawen dry.
so as we may forsake all vainglory, & for as much as we be void of all Goodness in our selves, seek all our Wants in him, which is the true fountain of all Goodness, that can never be drawn dry.
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That it may please him too graunt this grace, not only too vs, but also too all people. &c.
That it may please him too grant this grace, not only too us, but also too all people. etc.
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The.xix. Sermon, which is the fourth vppon the third Chapter.
The xix Sermon, which is the fourth upon the third Chapter.
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13. VVherfore I beseech yee faynt not for my trubbles, vvhich I endure for your sake, which is your glory.
13. Wherefore I beseech ye faint not for my Troubles, which I endure for your sake, which is your glory.
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14. For the vvhich thing I bovv my knees too the father of our Lord Iesus Christ:
14. For the which thing I bow my knees too the father of our Lord Iesus christ:
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15. (Of vvhom all kinred is named in heauen and in earth.)
15. (Of whom all kindred is nam in heaven and in earth.)
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IT is a woonderfull thing that men hauing so many meanes too come vntoo God, labour too go from him as much as is possible,
IT is a wondered thing that men having so many means too come unto God, labour too go from him as much as is possible,
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and euery strawe makes them too turne head:
and every straw makes them too turn head:
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and yit notwithstanding think themselues too haue a very reasonable excuce, if they can say, I was letted by this and that (which shalbee nothing at all,) but the least occasion that can bee, wyll serue,
and yet notwithstanding think themselves too have a very reasonable excuce, if they can say, I was letted by this and that (which shalbe nothing At all,) but the least occasion that can be, will serve,
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bycause their seeking alreadye is too shrinke away from God. And this is too common now adayes.
Because their seeking already is too shrink away from God. And this is too Common now adays.
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For they that are desyrous too iustifye themselues, bycause they reiect the doctrine of the Gospell, will alwayes fynde fault with the causes of offences.
For they that Are desirous too justify themselves, Because they reject the Doctrine of the Gospel, will always find fault with the Causes of offences.
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O say thy, this trubbleth mee, this maketh mee too mislyke the doctrine of the Gospell, this maketh mee too forsake it vtterly.
O say thy, this trubbleth me, this makes me too mislike the Doctrine of the Gospel, this makes me too forsake it utterly.
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All that euer they can alledge shalbee but tryfles, but yit had wee neede too labour so much the more, too ouercome all the lettes and stoppes which the diuell indeuoreth too cast in our way,
All that ever they can allege shalbe but trifles, but yet had we need too labour so much the more, too overcome all the lets and stops which the Devil indeuoreth too cast in our Way,
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so as wee may still keepe on our trade and course.
so as we may still keep on our trade and course.
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And that is the thing whereat S. Paule ameth heere, exhorting the Ephesians not too bee thrust out of the way,
And that is the thing whereat S. Paul ameth Here, exhorting the Ephesians not too be thrust out of the Way,
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but too holde on still truely and constantly in the fayth of the Gospell, notwithstanding that they might be offended too see him a prisoner,
but too hold on still truly and constantly in the faith of the Gospel, notwithstanding that they might be offended too see him a prisoner,
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and as good as condemned already.
and as good as condemned already.
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Now it is certein, that Saint Paules suffering in mayntenance of the thinges that he had preached, was not too make them swarue from Gods pure truth:
Now it is certain, that Saint Paul's suffering in maintenance of the things that he had preached, was not too make them swerve from God's pure truth:
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but contrariwyse he protesteth, that it was too their glory, so as they myght tryumph aforehand, considering the inuincible constancie that was giuen him.
but contrariwise he protesteth, that it was too their glory, so as they might triumph aforehand, considering the invincible constancy that was given him.
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But (as I haue sayd already) besydes the thing that I haue touched alredy, there is such a naughtinesse rooted in our nature, that wee bee well appayd,
But (as I have said already) besides the thing that I have touched already, there is such a naughtiness rooted in our nature, that we be well apayed,
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if wee can haue any outward colour too shrinke away from God, and we beare our selues on hand, that we bee quite and cleane discharged.
if we can have any outward colour too shrink away from God, and we bear our selves on hand, that we be quite and clean discharged.
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Howbeit S. Paule spake not this for that one people, but he giueth heere an instruction that ought too serue vs at this day:
Howbeit S. Paul spoke not this for that one people, but he gives Here an instruction that ought too serve us At this day:
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which is, that although the most part of the world bee mad at the Gospel,
which is, that although the most part of the world be mad At the Gospel,
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and fight as much as they can, too quench the rememberaunce of our Lord Iesus Christ,
and fight as much as they can, too quench the remembrance of our Lord Iesus christ,
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and although the faythfull bee persecuted, diffamed and tormēted:
and although the faithful be persecuted, diffamed and tormented:
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Yit must we not swarue aside, nor be out of hart, considering that it ought to confirme our fayth the more in our Lord Iesus Christ,
Yet must we not swerve aside, nor be out of heart, considering that it ought to confirm our faith the more in our Lord Iesus christ,
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If the Gospell were receyued without geinsaying, and with one common accord, surely we should haue cause to blisse God for it,
If the Gospel were received without geinsaying, and with one Common accord, surely we should have cause to bliss God for it,
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and there should bee a melodie betweene heauen and earth, so as both men and Angels might with full mouth magnifie Gods goodnesse so shi•ning foorth vppon all men:
and there should be a melody between heaven and earth, so as both men and Angels might with full Mouth magnify God's Goodness so shi•ning forth upon all men:
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But yit the fighting of men ageinst the Gospell, is a sure recorde vntoo vs, that God is the author of it, inasmuch as they that are imprisoned for it,
But yet the fighting of men against the Gospel, is a sure record unto us, that God is the author of it, inasmuch as they that Are imprisoned for it,
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and drawen euen vntoo death, ceasse not for all that too stand stedfastly in it.
and drawn even unto death, cease not for all that too stand steadfastly in it.
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God then vttereth there a wounderfull power, and it appereth, that for all that euer Satan can doo, wee neuerthelesse haue proofe that God is on our side, God then uttereth there a wonderful power, and it appeareth, that for all that ever Satan can do, we nevertheless have proof that God is on our side,
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and fighteth for vs, and vpholdeth vs by his power.
and fights for us, and upholdeth us by his power.
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Not that he exempteth vs from affliction, but he will alwayes giue vs victory, and that ought to suffize vs. Thus the thing which wee haue too remember vppon this Text of S. Paules, is, that wee must bee readie too receyue all the alarums that Satan shall make vppon vs,
Not that he exempteth us from affliction, but he will always give us victory, and that ought to suffice us Thus the thing which we have too Remember upon this Text of S. Paul's, is, that we must be ready too receive all the alarms that Satan shall make upon us,
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and that although wee see the doctrine of the Gospell ill receyued of the world,
and that although we see the Doctrine of the Gospel ill received of the world,
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so as it is not only despyzed and disdeyned, but also hated, and the vnbeleeuers are inflamed with a diuelish rage too destroy it:
so as it is not only despyzed and disdained, but also hated, and the unbelievers Are inflamed with a devilish rage too destroy it:
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Yit notwithstanding we must not beare it the lesse reuerence, for wee must not measure Gods maiestie by the opinions of mē.
Yet notwithstanding we must not bear it the less Reverence, for we must not measure God's majesty by the opinions of men.
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Put the cace that God were euery where despyzed, according as most men are in deede so churlish and vnthankfull, that they bee as monsters shaped ageinst kind,
Put the case that God were every where despyzed, according as most men Are in deed so churlish and unthankful, that they be as monsters shaped against kind,
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yit must not God loze the right that wee owe him.
yet must not God loze the right that we owe him.
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For notwithstanding the rebelliousnesse of such as would wrap God with them in their iniquities, wee ought too honour him with all humilitie.
For notwithstanding the rebelliousness of such as would wrap God with them in their iniquities, we ought too honour him with all humility.
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Euen so is it also with the pure doctrine of the Gospell. Although then that the world set themselues ageinst it, & many men trample it vnderfoote,
Eve so is it also with the pure Doctrine of the Gospel. Although then that the world Set themselves against it, & many men trample it underfoot,
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so as some mocke at it, some gnashe their teeth at it, and fires are kindled for it:
so as Some mock At it, Some gnash their teeth At it, and fires Are kindled for it:
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Yit let vs still quietly and obediently receyue the things which wee knowe to come from our God.
Yet let us still quietly and obediently receive the things which we know to come from our God.
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Thus then yee see how our fayth ought always too keepe on his way, and that although many practizes and enterprizes bee attempted ageinst the faythfull,
Thus then ye see how our faith ought always too keep on his Way, and that although many practises and Enterprises bee attempted against the faithful,
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and a man shal euery where heare of nothing but confederacies, threatenings, outrages, and such other things:
and a man shall every where hear of nothing but confederacies, threatenings, outrages, and such other things:
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yit wee must not ceasse too fight stoutly vnder Christs banner, & to possesse our soules in pacience.
yet we must not cease too fight stoutly under Christ banner, & to possess our Souls in patience.
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And heereunto ought this saying of S. Paules to serue, that it is our glory: for our fayth should bee as good as dead, if God tryed it not.
And hereunto ought this saying of S. Paul's to serve, that it is our glory: for our faith should be as good as dead, if God tried it not.
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Neuerthelesse when wee see the faythfull so examined, wee haue alwayes so much the better warrant of the doctrine that is giuen vs of God.
Nevertheless when we see the faithful so examined, we have always so much the better warrant of the Doctrine that is given us of God.
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Trew it is, that it ought too bee grounded in heauen, that is too say, vppon the aucthoritie of God alone, without hauing respect too any creatures.
True it is, that it ought too be grounded in heaven, that is too say, upon the Authority of God alone, without having respect too any creatures.
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For the very Angels of heauen were not able too authorize the Gospell:
For the very Angels of heaven were not able too authorise the Gospel:
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Gods maiestie must bee fayne too come foorth for vs too leane vntoo, and then shall wee neuer bee shaken downe.
God's majesty must be fain too come forth for us too lean unto, and then shall we never be shaken down.
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Notwithstanding, when the Martirs sticke not to giue their liues in the witnessing of Gods truth:
Notwithstanding, when the Martyrs stick not to give their lives in the witnessing of God's truth:
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then (as I sayd afore) wee bee, or ought too bee the more stirred vp too receyue the doctrine,
then (as I said afore) we bee, or ought too be the more stirred up too receive the Doctrine,
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and it is as it were sealed vp in our harts. Forasmuch then as persecutions serue too confirme the doctrine the better:
and it is as it were sealed up in our hearts. Forasmuch then as persecutions serve too confirm the Doctrine the better:
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therfore S. Paule sayeth, it is our glory, and that wee ought too triumph at it, seeing that God dooth so mainteyne and strengthen them whom he sendeth intoo that battell.
Therefore S. Paul Saith, it is our glory, and that we ought too triumph At it, seeing that God doth so maintain and strengthen them whom he sends into that battle.
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For it is certeine, that in respect of the frayltie of the fleshe, they shoulde quayle by and by.
For it is certain, that in respect of the frailty of the Flesh, they should quail by and by.
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But that they get the vpper hand, let vs mark, that it is Gods dooing, who woorketh after so manifest a fashion,
But that they get the upper hand, let us mark, that it is God's doing, who worketh After so manifest a fashion,
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as wee haue cause too glorifie him for it.
as we have cause too Glorify him for it.
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Now if when wee bee trubbled, wee bee tempted too shrink, and too giue ouer at euery brunt that is put too vs:
Now if when we be trubbled, we be tempted too shrink, and too give over At every brunt that is put too us:
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it is a token that wee haue not the skill too profit our selues by the meanes that God giueth vs, too drawe vs to him,
it is a token that we have not the skill too profit our selves by the means that God gives us, too draw us to him,
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and to make vs sticke too him with trew stedfastnesse.
and to make us stick too him with true steadfastness.
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Therfore let vs fyght ageinst our own weaknesse, and ageinst the naughtinesse of our nature, that when wee see how the diuell practyzeth too ouerthrowe the Gospell in maner euery where, wee may consider, that God forgetteth not those that are his,
Therefore let us fight against our own weakness, and against the naughtiness of our nature, that when we see how the Devil practyzeth too overthrown the Gospel in manner every where, we may Consider, that God forgetteth not those that Are his,
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but strengtheneth them in such wyze with his power, that their fayth getteth the vpper hand, to the end that we shold hope for the lyke,
but strengtheneth them in such wyze with his power, that their faith gets the upper hand, to the end that we should hope for the like,
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and that when wee bee at ease and rest, wee should not ceasse too prepare our selues after their example, that when it shall please God too reach out his hand vppon vs,
and that when we be At ease and rest, we should not cease too prepare our selves After their Exampl, that when it shall please God too reach out his hand upon us,
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and too make vs take our turne and course, wee may bee fenced a long whyle aforehand,
and too make us take our turn and course, we may be fenced a long while aforehand,
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But although that too suffer for the Gospell, and too go too death as it were with blyndfolded eyes,
But although that too suffer for the Gospel, and too go too death as it were with blindfolded eyes,
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and not bee possessed with such imagination as some bee, which beare themselues on hand, that they shal neuer feele any greefe or trubble:
and not be possessed with such imagination as Some bee, which bear themselves on hand, that they shall never feel any grief or trubble:
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but that wee may alwayes be redy armed to fyght. Herewithal S. Paule sheweth, that it is not ynough for vs to be only taught:
but that we may always be ready armed to fight. Herewithal S. Paul shows, that it is not enough for us to be only taught:
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for we should not ceasse for all that, to be alwayes fretting, and to be as men more than half out of their wittes,
for we should not cease for all that, to be always fretting, and to be as men more than half out of their wits,
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vntill God made his doctrine too take such place, as wee were touched too the quicke with it.
until God made his Doctrine too take such place, as we were touched too the quick with it.
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Now then, hauing exhorted the Ephesians, he sayeth, I bowe my knees before the father of our Lord Iesus Christ.
Now then, having exhorted the Ephesians, he Saith, I bow my knees before the father of our Lord Iesus christ.
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If exhorting too the end that euery man myght be of courage, had bin ynough: S. Paul would not haue added that which he speaketh heere of prayer.
If exhorting too the end that every man might be of courage, had been enough: S. Paul would not have added that which he speaks Here of prayer.
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But to the intent too shewe what the Ephesians had too doo: he falleth intoo the way before them too giue them an example.
But to the intent too show what the Ephesians had too do: he falls into the Way before them too give them an Exampl.
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And therfore let vs marke, that when wee shall haue had our eares beaten with Gods woord, to shewe vs our dewtie,
And Therefore let us mark, that when we shall have had our ears beaten with God's word, to show us our duty,
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and thertoo not only bin instructed, but also exhorted and spurred forward:
and thertoo not only been instructed, but also exhorted and spurred forward:
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yit will there alwayes bee some sloth, coldnesse and rechlesnesse in vs, so as the doctrine shal stand vs in smal stead,
yet will there always be Some sloth, coldness and rechlesnesse in us, so as the Doctrine shall stand us in small stead,
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vntill God touch vs with his holy spirit.
until God touch us with his holy Spirit.
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5755
And this serueth too beate downe al pryde in vs. For a number thinke themselues able too woork woonders, who feele themselues beguyled,
And this serveth too beat down all pride in us For a number think themselves able to work wonders, who feel themselves beguiled,
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when they come too the pinch. Wee see what happened too Peter.
when they come too the pinch. we see what happened too Peter.
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He promised, yea euen vnfeynedly, that he would not shrinke from his Mayster, though he should dye for it.
He promised, yea even vnfeynedly, that he would not shrink from his Master, though he should die for it.
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Yee see how Peter made a stout brag.
Ye see how Peter made a stout brag.
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Surely he made it not but of a zeale, which a man would say, is good and holy,
Surely he made it not but of a zeal, which a man would say, is good and holy,
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and he ment too haue had the same intent so settled, as too haue shewed it at the neede:
and he meant to have had the same intent so settled, as too have showed it At the need:
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and yit notwithstanding, the stout wordes of a sillye wenche made him too deny Christ,
and yet notwithstanding, the stout words of a silly wench made him too deny christ,
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and he was redy too haue denyed him a hundred tymes, insomuch that he fell to cursing & banning.
and he was ready too have denied him a hundred times, insomuch that he fell to cursing & banning.
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Seeing wee haue such a looking glasse, let vs acknowledge our owne weaknesse in Peters person,
Seeing we have such a looking glass, let us acknowledge our own weakness in Peter's person,
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and (as S. Paule sheweth vs heere) let vs resort too him that hath all power in him.
and (as S. Paul shows us Here) let us resort too him that hath all power in him.
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For it is not ynough for vs too knowe our disease, vnlesse wee seeke the remedie of it.
For it is not enough for us too know our disease, unless we seek the remedy of it.
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First of all then, let vs rid our selues of al foolish opinions, wherwith the world is imbrewed,
First of all then, let us rid our selves of all foolish opinions, wherewith the world is imbrued,
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and rather let vs learne too abace our selues vtterly, knowing that when as God is so gracious to vs,
and rather let us Learn too abase our selves utterly, knowing that when as God is so gracious to us,
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as too teache vs by his woord, the same is not too inable vs too doo it,
as too teach us by his word, the same is not too inable us too do it,
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but onely too hold vs the more giltie and conuicted therof, too the end wee should not make a sheeld of ignorance. Let that bee one poynt.
but only too hold us the more guilty and convicted thereof, too the end we should not make a shield of ignorance. Let that be one point.
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Yit notwithstanding, let vs not stay there:
Yet notwithstanding, let us not stay there:
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but for asmuch as we be weake of our selues, and Godhath all strength in him: let vs repayre vntoo him.
but for as as we be weak of our selves, and Godhath all strength in him: let us repair unto him.
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5773
For it is certein, that he calleth and allureth vs vntoo him.
For it is certain, that he calls and Allureth us unto him.
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And therfore let vs not thinke that wee shalbe disapoynted, when we cast our selues downe so as half dead,
And Therefore let us not think that we shall disappointed, when we cast our selves down so as half dead,
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or rather as starke dead at his feete, not doubting but that he will lift vs vp agein.
or rather as stark dead At his feet, not doubting but that he will lift us up again.
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And so Saint Paule speaking of his praying too God heere, was not alonly too protest that he discharged his dewtie:
And so Saint Paul speaking of his praying too God Here, was not alonely too protest that he discharged his duty:
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but too the intent that the same should serue for an example too all the faythfull, that vppon the knowing of their wantes:
but too the intent that the same should serve for an Exampl too all the faithful, that upon the knowing of their Wants:
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they myght resort only vntoo God, knowing that he holdeth vs vp continually by strong hand,
they might resort only unto God, knowing that he holds us up continually by strong hand,
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and that after he hath once giuen vs fayth, he addeth also such inuincible constancie, that wee stand out too the end.
and that After he hath once given us faith, he adds also such invincible constancy, that we stand out too the end.
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This is it in effect which wee haue too beare in mynd.
This is it in Effect which we have too bear in mind.
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And therfore let vs take warning, not too trust too our owne wit, nor too presume anie whit vppon our own power and strength,
And Therefore let us take warning, not too trust too our own wit, nor too presume any whit upon our own power and strength,
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when wee come too heare Gods woord:
when we come too hear God's word:
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but too desyre our God, that lyke as he hath voutsafed too haue his woord preached vntoo vs by the mouth of a man,
but too desire our God, that like as he hath vouchsafed too have his word preached unto us by the Mouth of a man,
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so he will also speake vntoo vs inwardly, and in secret by his holy Ghost, that by that meanes the doctrine which wee haue heard, may take roote,
so he will also speak unto us inwardly, and in secret by his holy Ghost, that by that means the Doctrine which we have herd, may take root,
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and bring forth profit and fruite.
and bring forth profit and fruit.
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And moreouer, sith wee see by experience, that God requyreth more of vs than our power and abilitie can auoord:
And moreover, sith we see by experience, that God requireth more of us than our power and ability can auoord:
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let vs desyre him too supply our wantes, according too the example that I haue set downe alredye, which is, that it is cleane contrarie too our fleshly reason, that wee should go too death if neede bee,
let us desire him too supply our Wants, according too the Exampl that I have Set down already, which is, that it is clean contrary too our fleshly reason, that we should go too death if need be,
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and forsake the world and our owne lyfe.
and forsake the world and our own life.
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This is not too bee found in man, if he followe still his owne reason and will.
This is not too be found in man, if he follow still his own reason and will.
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God therfore must bee fayne too woorke in this cace, and too remedie our infirmitie.
God Therefore must be fain too work in this case, and too remedy our infirmity.
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so wee may shewe our selues willing too take him for our father.
so we may show our selves willing too take him for our father.
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and not too bee turned away, nor striken downe for anye thing, bee verye hard things,
and not too be turned away, nor stricken down for any thing, be very hard things,
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and such as passe all abilitie of man: yit will God stand by vs in such sort, as wee shall ouercome all distresses,
and such as pass all ability of man: yet will God stand by us in such sort, as we shall overcome all Distresses,
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if wee arme our selues with the weapons that he giueth vs:
if we arm our selves with the weapons that he gives us:
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that is too say, if vpon the knowing of his will, wee being vnable too walke as he commaundeth vs, doo pray him too giue vs legges,
that is too say, if upon the knowing of his will, we being unable too walk as he commandeth us, do pray him too give us legs,
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5796
and too strengthen vs in such wyse as wee may ouercome all. This doone, a man cannot say, that this doctrine is vnprofitable.
and too strengthen us in such wise as we may overcome all. This done, a man cannot say, that this Doctrine is unprofitable.
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For why is it that our Lord giueth vs those things by his holy spirit, which we haue not by nature? Euen too make the doctrine auaylable,
For why is it that our Lord gives us those things by his holy Spirit, which we have not by nature? Eve too make the Doctrine available,
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so as it may not disappoynt vs. They then which doo slaunderously say, that if wee cannot followe God of our owne freewill, it were better too forbeare preaching,
so as it may not disappoint us They then which do slanderously say, that if we cannot follow God of our own freewill, it were better too forbear preaching,
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bycause it is but lost labour:
Because it is but lost labour:
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they (say I) wote not what order God keepeth too assure vs too himself.
they (say I) wot not what order God Keepeth too assure us too himself.
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And experience sheweth well ynough, that the preaching of the word is but an instrumēt wherby God worketh in secret.
And experience shows well enough, that the preaching of the word is but an Instrument whereby God works in secret.
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If wee bee fully resolued of that, then shall wee verye well perceyue, that God agreeth very wel with himself, in that he will haue the Gospell preached too vs,
If we be Fully resolved of that, then shall we very well perceive, that God agreeth very well with himself, in that he will have the Gospel preached too us,
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and yit telleth vs, that it should stand vs in no stead, except it pleazed him too woorke in our hartes by his holie spirit.
and yet Telleth us, that it should stand us in no stead, except it pleazed him too work in our hearts by his holy Spirit.
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Now in saying that the Gospell is an instrument, it is all one as if a man should say, that a plowman with his Plowgh 〈 … 〉 and all other things, were an instrument,
Now in saying that the Gospel is an Instrument, it is all one as if a man should say, that a plowman with his Plowgh 〈 … 〉 and all other things, were an Instrument,
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and yit not therfore the cause why the earth bringeth 〈 ◊ 〉 fruites. And why? For God keepes that too himself:
and yet not Therefore the cause why the earth brings 〈 ◊ 〉 fruits. And why? For God keeps that too himself:
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and in that respect doo wee aske him our dayly bread.
and in that respect do we ask him our daily bred.
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For wee must vnderst••d, that as a father hath care of his children, and as yee would say, puts the meate intoo their mouthes:
For we must vnderst••d, that as a father hath care of his children, and as ye would say, puts the meat into their mouths:
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so will God haue vs too receyue our sustenance at his handes.
so will God have us too receive our sustenance At his hands.
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And for that cause he sayeth, that when the people should bee come intoo the land of Canaan, although they should till and manure the ground,
And for that cause he Saith, that when the people should be come into the land of Canaan, although they should till and manure the ground,
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yit should they not say, this haue I gotten with my owne hand, but all acknowledge that they were may•teyned by the woord that proceedeth out of Gods mouth, that is too say, by the inward grace which God giueth too his creatures,
yet should they not say, this have I got with my own hand, but all acknowledge that they were may•teyned by the word that Proceedeth out of God's Mouth, that is too say, by the inward grace which God gives too his creatures,
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so as wee bee fed therby. For all the labour of man can nothing auayle, vnlesse God blisse it.
so as we be fed thereby. For all the labour of man can nothing avail, unless God bliss it.
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And what then shall wee saye of the thing that is much more excellent? For is not the foode of our soules much preciouser than that which serueth but for our bodies? therfore let vs not thinke, that it is ynough for vs to come to a sermon,
And what then shall we say of the thing that is much more excellent? For is not the food of our Souls much preciouser than that which serveth but for our bodies? Therefore let us not think, that it is enough for us to come to a sermon,
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or too reade (Gods woord) euery man by himself: but wee must also resort vnto God, that he may giue vs increace.
or too read (God's word) every man by himself: but we must also resort unto God, that he may give us increase.
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And for the same cause dooth Saint Paule set downe this similitude, that he which planteth, is nothing,
And for the same cause doth Saint Paul Set down this similitude, that he which plants, is nothing,
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nor yit he that watereth, but that it is God that giueth the increace from aboue.
nor yet he that Waters, but that it is God that gives thee increase from above.
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And he speaketh not there of the laborers of the ground, but of the sowers of Gods woord,
And he speaks not there of the laborers of the ground, but of the sower's of God's word,
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and of such as manure his Church with continuall exhortations. Albeit then that wee take neuer so great payne:
and of such as manure his Church with continual exhortations. Albeit then that we take never so great pain:
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yit shall wee doo no good at all with our labour, except God woorke with it by his holy spirit.
yet shall we do no good At all with our labour, except God work with it by his holy Spirit.
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But when he woorketh with vs, then is our labour auaylable, and then it is sayd, that the Gospell is the power of God too the saluation of all that beleeue.
But when he worketh with us, then is our labour available, and then it is said, that the Gospel is the power of God too the salvation of all that believe.
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For God dooth so vtter the power of his holy spirit, that the preaching of the Gospell,
For God doth so utter the power of his holy Spirit, that the preaching of the Gospel,
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and the secret and inwarde woorking of the holy Ghost, are things so ioyned toogither, as they cannot bee separated.
and the secret and inward working of the holy Ghost, Are things so joined together, as they cannot be separated.
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And so yee see in effect what wee haue too remember vppon that saying of S. Paule.
And so ye see in Effect what we have too Remember upon that saying of S. Paul.
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Now hauing spoken of praying, he sayeth, That yee may be strengthened in the inward man, by the power of his holy spirit.
Now having spoken of praying, he Saith, That ye may be strengthened in the inward man, by the power of his holy Spirit.
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Here he sheweth vs the weaknesse that I spake of afore:
Here he shows us the weakness that I spoke of afore:
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for if we perceyue not our owne neede, we will neuer voutsafe too resort vntoo God lyke poore beggets.
for if we perceive not our own need, we will never vouchsafe too resort unto God like poor beggets.
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We know that man being left to himself, will neuer acknowledge his owne pouertie, except it bee proued too his face.
We know that man being left to himself, will never acknowledge his own poverty, except it be proved too his face.
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To the end therfore that wee should come vntoo him vnfeynedly, and with trew lowelinesse:
To the end Therefore that we should come unto him vnfeynedly, and with true Loveliness:
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it is for our behof too feele by experience, that we can doo nothing at all,
it is for our behof too feel by experience, that we can do nothing At all,
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and that wee bee vnprofitable in respect of all goodnesse, vntill our Lord haue renewed vs. That is the thing which Saint Paule intended too make vs too vnderstand.
and that we be unprofitable in respect of all Goodness, until our Lord have renewed us That is the thing which Saint Paul intended too make us too understand.
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For though all the world generally doo seeke help at Gods hand, yit is there scarce one too bee fonnd among a hundred, that dooth it truely and without hipocrisie.
For though all the world generally do seek help At God's hand, yet is there scarce one too be fond among a hundred, that doth it truly and without hypocrisy.
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For if a man could serch what is in some, he should fynd them redye too burst lyke Toads, with pryde and filthinesse,
For if a man could search what is in Some, he should find them ready too burst like Toads, with pride and filthiness,
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and that they presume woonderously vppon themselues.
and that they presume wondrously upon themselves.
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They will go seeke succour at Gods hand, and yit thinke they haue their seeking in themselues.
They will go seek succour At God's hand, and yet think they have their seeking in themselves.
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Surely it is too excessiue a leaudnesse, but yit is it a vyce that reygneth too much.
Surely it is too excessive a leaudnesse, but yet is it a vice that Reigneth too much.
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Howsoeuer wee fare, if wee desir God too reache out his hand too succour vs:
Howsoever we fare, if we desir God too reach out his hand too succour us:
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let vs lerne first of all too abace our selues, and let vs know, that wee haue not sufficient strength of our owne nature,
let us Learn First of all too abase our selves, and let us know, that we have not sufficient strength of our own nature,
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but that the same must bee fayne too come from aboue, and from his holie spirit,
but that the same must be fain too come from above, and from his holy Spirit,
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as S. Paule hath expressed heere.
as S. Paul hath expressed Here.
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That yee may bee strengthened (sayth he) by the power of his holy spirit.
That ye may be strengthened (say he) by the power of his holy Spirit.
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No doubt but he maketh comparison here of things cleane contrarie.
No doubt but he makes comparison Here of things clean contrary.
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For so long as a man can doo ought of himself, Gods spirit needeth not to supply the roome.
For so long as a man can do ought of himself, God's Spirit needs not to supply the room.
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But forasmuch as all power proceedeth of Gods free goodnesse:
But forasmuch as all power Proceedeth of God's free Goodness:
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therin it is shewed vs, that wee can doo nothing of our selues, and that all the strength which wee surmyze our selues too haue, is but smoke that vanisheth away,
therein it is showed us, that we can do nothing of our selves, and that all the strength which we surmyze our selves too have, is but smoke that Vanishes away,
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and a starke illuzion of Satan, who seeketh too holde vs fast in some fond selfweening, too the intent wee should not repayre too our God,
and a stark illuzion of Satan, who seeks too hold us fast in Some found selfweening, too the intent we should not repair too our God,
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and so be left vtterly destitute.
and so be left utterly destitute.
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And besides this, Saint Paule sheweth further, that it is a free bestowed benefyte, that is too saye, a benefyte that proceedeth of Gods onely free gifte, too the intent wee should not imagin, that when God succoreth vs, he hath an eye too any thing else than our wretchednesse,
And beside this, Saint Paul shows further, that it is a free bestowed benefit, that is too say, a benefit that Proceedeth of God's only free gift, too the intent we should not imagine, that when God succoureth us, he hath an eye too any thing Else than our wretchedness,
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or that he dooth it for any good disposition that he sawe should bee in vs. And that is the cause why he succoreth vs in all our needes.
or that he doth it for any good disposition that he saw should be in us And that is the cause why he succoureth us in all our needs.
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And therfore Saint Paule sayeth heere, that it standeth vs on hande too bee strengthened by the power of his holy spirit,
And Therefore Saint Paul Saith Here, that it Stands us on hand too be strengthened by the power of his holy Spirit,
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and that the same is a free gifte. Now he sayeth, acording too the richenesse of his glory.
and that the same is a free gift. Now he Saith, according too the richenesse of his glory.
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Wherfore is it, that he magnifieth the riches of Gods goodnesse so much, but to beate downe all the fond opinions wherwith men besotte them selues, in weening too bring, I wote not what, of their owne,
Wherefore is it, that he magnifieth the riches of God's Goodness so much, but to beat down all the found opinions wherewith men besot them selves, in weening too bring, I wot not what, of their own,
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and by that meane too make themselues haylefellowe with God? Therfore it behoueth vs to beare this thing wel in mind.
and by that mean too make themselves haylefellowe with God? Therefore it behooves us to bear this thing well in mind.
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For S. Paul speakes too such as had shewed great strength already: but yit was it meete that God should alwayes haue the prayse of it.
For S. Paul speaks too such as had showed great strength already: but yet was it meet that God should always have the praise of it.
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They were in great forwardnesse, and had fought already for the Gospell: and yit Saint Paule wisheth, that they might bee strengthened.
They were in great forwardness, and had fought already for the Gospel: and yet Saint Paul wishes, that they might be strengthened.
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Heerein wee see that wee bee so farre vnable too begin too doo good, that euen when God hath set vs in the way,
Herein we see that we be so Far unable too begin to do good, that even when God hath Set us in the Way,
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when he hath reached vs his hand, yea and when he hath continu•d his grace in vs from day too day:
when he hath reached us his hand, yea and when he hath continu•d his grace in us from day too day:
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Yit if he do but turne away his hand one minute, wee bee quite quayled. Yet if he do but turn away his hand one minute, we be quite quailed.
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And so wee be warned (as wee haue seene afore) that as God is the beginner of our saluation,
And so we be warned (as we have seen afore) that as God is the beginner of our salvation,
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so is he the worker of it throughout, and there is nostedfa••nesse in vs, furtherfoorth than wee bee vphild by him, and by his holy spirit.
so is he the worker of it throughout, and there is nostedfa••nesse in us, furtherfoorth than we be upheld by him, and by his holy Spirit.
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And therfore wee ought too bee prouoked too pray dayly all the tyme of our life.
And Therefore we ought too be provoked too pray daily all the time of our life.
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For they that forget themselues, and fall as•eepe, shall soone f•ele themselues bereft of Gods grace.
For they that forget themselves, and fallen as•eepe, shall soon f•ele themselves bereft of God's grace.
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And why? They bee not worthy of it, bycause they seeke it not with continuall care.
And why? They be not worthy of it, Because they seek it not with continual care.
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Therefore too waken vs throughly both from our slouthfulnesse and from our rechelesnesse, wee must beare in mind, that seeing God hath called vs into his Church,
Therefore too waken us thoroughly both from our slothfulness and from our rechelesnesse, we must bear in mind, that seeing God hath called us into his Church,
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and touched vs to the quicke, to receyue his Gospel with trew obedience: the same ought to strengthen vs so much the more too the end.
and touched us to the quick, to receive his Gospel with true Obedience: the same ought to strengthen us so much the more too the end.
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Let that serue for one poynt.
Let that serve for one point.
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Agein, let vs vnderstand, that God must needs shewe the riches of his glory, when he increaseth so his holy spirit in vs by degrees.
Again, let us understand, that God must needs show the riches of his glory, when he increases so his holy Spirit in us by Degrees.
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For must there not needes bee an infinite treasure of his goodnesse, when he draweth vs so to him at the first sight? In what plight we are when God chozeth vs and taketh vs too him? He draweth vs not onely out of a stinking puddle,
For must there not needs be an infinite treasure of his Goodness, when he draws us so to him At the First sighed? In what plighted we Are when God chozeth us and Takes us too him? He draws us not only out of a stinking puddle,
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but out of the bottom of hell.
but out of the bottom of hell.
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For behold, the thing that we bring with vs by inheritaunce from our mothers womb, is cursednesse,
For behold, the thing that we bring with us by inheritance from our mother's womb, is cursedness,
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and to be as enemies to God, and too haue nothing but starke malice and rebelliousnesse in us,
and to be as enemies to God, and too have nothing but stark malice and rebelliousness in us,
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and too be blynd wretches, and (at a word) too bee giuen too all euill,
and too be blind wretches, and (At a word) too be given too all evil,
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so as Satan reigneth ouer vs, and wee bee his bond slaues, and are hild downe vnder the tyranny of sinne.
so as Satan Reigneth over us, and we be his bound slaves, and Are held down under the tyranny of sin.
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Now then seeing that God hath pitied vs, in respect that we were so miserable creatures:
Now then seeing that God hath pitied us, in respect that we were so miserable creatures:
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Needes must it be, that he vttered the great riches of his goodnesse in that behalfe,
Needs must it be, that he uttered the great riches of his Goodness in that behalf,
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and meete it is that he should bee glorified for the same.
and meet it is that he should be glorified for the same.
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And (as I haue sayd already) wee ought too be the better touched therwith, that like as he hath adopted vs for his children,
And (as I have said already) we ought too be the better touched therewith, that like as he hath adopted us for his children,
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But howsoeuer wee fare, although he haue reformed his image in vs, yit must he bee fayne too vtter the riches of his goodnesse,
But howsoever we fare, although he have reformed his image in us, yet must he be fain too utter the riches of his Goodness,
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and too increace his gifts in vs, and too make vs too go on still with our course.
and too increase his Gifts in us, and too make us too go on still with our course.
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And it standeth vs so much the more on hand to beare this doctrine in mind,
And it Stands us so much the more on hand to bear this Doctrine in mind,
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bycause wee see the worlde hath bin beguiled with these toyes and opinions, that euery man myght well put foorth himselfe through his owne freewill,
Because we see the world hath been beguiled with these toys and opinions, that every man might well put forth himself through his own freewill,
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or at leastwyse prepare himselfe too come vntoo God.
or At leastwise prepare himself too come unto God.
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5882
And agein, that Gods ad•ing of grace vppon grace, is, bycause men haue vsed well the grace that he had giuen and bestowed vppon them before.
And again, that God's ad•ing of grace upon grace, is, Because men have used well the grace that he had given and bestowed upon them before.
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5883
Now as touching the first poynt, how is it possible that wee should bring aught of our selues too win Gods fauour withall? seeyng wee bee lyke poore dead men,
Now as touching the First point, how is it possible that we should bring aught of our selves too win God's favour withal? seeing we be like poor dead men,
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5884
and as •otten carkesses, what preparation can wee make too purchase fauour at Gods ha••:
and as •otten carcases, what preparation can we make too purchase favour At God's ha••:
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5885
Must not men need as bee woorse than be witched, when they conceyue such •••yes? Wherefore let vs learne too father the beginning, continuance,
Must not men need as be Worse than be witched, when they conceive such •••yes? Wherefore let us Learn too father the beginning, Continuance,
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5886
and end of our saluation vppon God, and too shim all those diuelish illusions, (which seeme to maynteyne) that God in adding of grace vntoo grace, hath a regarde how euery of vs hath deserued it.
and end of our salvation upon God, and too shim all those devilish illusions, (which seem to maintain) that God in adding of grace unto grace, hath a regard how every of us hath deserved it.
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For contrariwyse S. Paule telleth vs, that in this care we must haue nothing before our eyes,
For contrariwise S. Paul Telleth us, that in this care we must have nothing before our eyes,
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5888
but Gods goodnesse in shewing himself so liberall towardes vs, that he neuer ceasseth too doo vs good.
but God's Goodness in showing himself so liberal towards us, that he never ceaseth too do us good.
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He is not lyke mortall men, which will say, I haue doone thee good ynough already, content thy self:
He is not like Mortal men, which will say, I have done thee good enough already, content thy self:
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5890
but lyke as he hath shed out the gifts of his holy spirit intoo vs,
but like as he hath shed out the Gifts of his holy Spirit into us,
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5891
so he is moued too increace the measure of them, till wee bee come too the full heyght of them, that is too wit, too full perfection.
so he is moved too increase the measure of them, till we be come too the full height of them, that is too wit, too full perfection.
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5892
Now hereunto Saint Paule addeth expresly, the inward man: for wee would fayne that God should alwayes strengthen and increace vs in this world,
Now hereunto Saint Paul adds expressly, the inward man: for we would fain that God should always strengthen and increase us in this world,
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5893
but in the meane whyle the heaue••y lyfe is as nothing with vs. For some would shewe themselues valiant,
but in the mean while the heaue••y life is as nothing with us For Some would show themselves valiant,
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5894
and they bee so rauished in their owne conceyt, that they weene themsel•es too bee as Angels,
and they be so ravished in their own conceit, that they ween themsel•es too be as Angels,
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so as men may speake of their deeds of prowesse, and that they may bee taken for proper men, and purchace themselues reputation.
so as men may speak of their Deeds of prowess, and that they may be taken for proper men, and purchase themselves reputation.
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5896
That is one kynd of strength that men desire.
That is one kind of strength that men desire.
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Others desyre too increace their substance by merchandyse, or too get riches and possessions by any meanes howsoeuer it bee.
Others desire too increase their substance by merchandise, or too get riches and possessions by any means howsoever it be.
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5899
Too be short, the meanes wherby wee would haue God too shewe himselfe bountifull towards vs, is in pleasing our sensualitie and earthly lusts.
Too be short, the means whereby we would have God too show himself bountiful towards us, is in pleasing our sensuality and earthly Lustiest.
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But on the contrarie part, Saint Paule bringeth vs too the inward man, that is too say, too the spirituall lyfe, which is vnseene of vs, sauing that wee haue record of it.
But on the contrary part, Saint Paul brings us too the inward man, that is too say, too the spiritual life, which is unseen of us, Saving that we have record of it.
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For after the same maner dooth he speake of the inward man lykewyse too the Corinthians, saying, that the outward man corrupteth,
For After the same manner doth he speak of the inward man likewise too the Corinthians, saying, that the outward man corrupteth,
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but yit the inward man is renewed.
but yet the inward man is renewed.
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5903
What is it then that Saint Paule meaneth by the outward man? Riches, bodily health, honour, credit, authoritie,
What is it then that Saint Paul means by the outward man? Riches, bodily health, honour, credit, Authority,
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5904
and (at a woord) all that wee couet of our owne nature. Those are the things that are ment by the outward man.
and (At a word) all that we covet of our own nature. Those Are the things that Are meant by the outward man.
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Now (as I sayd afore) wee would fayne bee strengthened in those things,
Now (as I said afore) we would fain be strengthened in those things,
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5906
but in the meane whyle we despyze the inward man, that is too say, the things that belong too the heauenly lyfe.
but in the mean while we despyze the inward man, that is too say, the things that belong too the heavenly life.
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And why? For wee see them not, bycause wee bee grosse witted, and intangled in this world.
And why? For we see them not, Because we be gross witted, and entangled in this world.
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5908
Therfore Saint Paule sheweth vs heere, that if God list too diminish vs too the worldward, wee must be are it patiently,
Therefore Saint Paul shows us Here, that if God list too diminish us too the worldward, we must be Are it patiently,
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and he sayeth the lyke in the Text which I am about to alledge.
and he Saith the like in the Text which I am about to allege.
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For when the faythlesse and heathenish sort which haue their treasure in this world, doo see themselues go too decay:
For when the faithless and Heathenish sort which have their treasure in this world, do see themselves go too decay:
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they sygh and say, alas, where are the armes that I had in time past? where bee the leggs? & therupon they fall too repyning ageinst God.
they sygh and say, alas, where Are the arms that I had in time past? where be the legs? & thereupon they fallen too repining against God.
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Agein, if a man that was riche bee diminished, and God cut of the things that he possessed:
Again, if a man that was rich be diminished, and God Cut of the things that he possessed:
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he is in horrible vnquietnesse, and hee had leuer too bee alredye buryed, than too see his wings clipped after that fashyon.
he is in horrible unquietness, and he had lever too be already buried, than too see his wings clipped After that fashion.
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Agein, they that are led with ambition, and seeke nothing but honour & estimation in the world,
Again, they that Are led with ambition, and seek nothing but honour & estimation in the world,
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if they be once out of their accustomed credit, they thinke all is lost:
if they be once out of their accustomed credit, they think all is lost:
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But on the contrarie part, Gods children, which shet their eyes willingly at all the things which haue a fayre glosse here beneath,
But on the contrary part, God's children, which shet their eyes willingly At all the things which have a fair gloss Here beneath,
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and behold the heritage of heauen by fayth, are not so vexed when they see themselues diminished euen in eysyght,
and behold the heritage of heaven by faith, Are not so vexed when they see themselves diminished even in eysyght,
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& that God maketh them to drop away by little & little: they take al in good worth.
& that God makes them to drop away by little & little: they take all in good worth.
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And why? For they haue an eye to the chaunge: And why? For they have an eye to the change:
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which is, that by that meane God reneweth them, too giue them the thing that is vnseene,
which is, that by that mean God Reneweth them, too give them the thing that is unseen,
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and too make them take corage agein, as though the kingdome of heauen were hard at hand.
and too make them take courage again, as though the Kingdom of heaven were hard At hand.
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So then, the thing that Saint Paul sheweth vs now, is, that looke as euery of vs is caryed away with his owne foolish lusts,
So then, the thing that Saint Paul shows us now, is, that look as every of us is carried away with his own foolish Lustiest,
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so would hee haue God too yeelo to his fondnesse.
so would he have God too yeelo to his fondness.
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And contrariwyse, by his praying bnto God to strengthen vs, he sheweth vs, that it must not greeue vs,
And contrariwise, by his praying bnto God to strengthen us, he shows us, that it must not grieve us,
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5925
though wee decaye as in respect of our bodyes, so wee haue the spirituall cheerelynesse that maye make vs too drawe neerer and neerer vntoo our God,
though we decay as in respect of our bodies, so we have the spiritual cheerelynesse that may make us too draw nearer and nearer unto our God,
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and too looke still too the kingdome of heauen, which cannot fayle vs, assuring our selues, that the bringing of vs lowe, is too the end wee should bee exalted on hygh, and that although we must go downe into the graue,
and too look still too the Kingdom of heaven, which cannot fail us, assuring our selves, that the bringing of us low, is too the end we should be exalted on high, and that although we must go down into the graven,
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yit it is not too perish there altoogither, but too bee renewed agein.
yet it is not too perish there altoogither, but too be renewed again.
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Wherfore let vs suffer our selues too bee so abaced, that wee may bee set vp agein by the power of our God.
Wherefore let us suffer our selves too be so abased, that we may be Set up again by the power of our God.
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And although wee be poore despyred creature• in this world, let vs suffer it patiently,
And although we be poor despyred creature• in this world, let us suffer it patiently,
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and therwithall let vs not ceasse too warrant our selues that God will woork in vs as he promiseth.
and therewithal let us not cease too warrant our selves that God will work in us as he promises.
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And furthermore let vs mark wel, what S. Paule setteth downe heere:
And furthermore let us mark well, what S. Paul sets down Here:
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for he vseth not the single name of God, but sayeth, The father of our Lorde Iesus Christ, of whom all kinred is named in heauen and in earth.
for he uses not the single name of God, but Saith, The father of our Lord Iesus christ, of whom all kindred is nam in heaven and in earth.
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Now hereby hee sheweth vs first of all, how familiarly wee may go vntoo God, as hath bin touched alredye.
Now hereby he shows us First of all, how familiarly we may go unto God, as hath been touched already.
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And the last sunday this text was declared sufficiently, where he shewed vs, how we may come vnto God.
And the last sunday this text was declared sufficiently, where he showed us, how we may come unto God.
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But there he did set fayth in the first place.
But there he did Set faith in the First place.
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Seeing then that wee haue assurance that the gate is opened for vs, wee may bee bolde too go in vntoo God.
Seeing then that we have assurance that the gate is opened for us, we may be bold too go in unto God.
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And this fayth ingendereth trust in our hartes, and trust giueth boldnesse. These are the three steppes that Saint Paule did set downe there.
And this faith engendereth trust in our hearts, and trust gives boldness. These Are the three steps that Saint Paul did Set down there.
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And heere he sheweth vs how wee obteyne that priuiledge:
And Here he shows us how we obtain that privilege:
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that is too wit, bycause God hath not only his heauenly Maiestie too bee worshipped of vs: (for although wee ought too honour him in that respect,
that is too wit, Because God hath not only his heavenly Majesty too be worshipped of us: (for although we ought too honour him in that respect,
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yit would it so astonishe vs, as too make vs shun his presence as much as wee possibly could:) but also addeth the tytle of father,
yet would it so astonish us, as too make us shun his presence as much as we possibly could:) but also adds the title of father,
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and sayeth, that he taketh vs for his children, by meanes whereof wee hee no more afrayde of him,
and Saith, that he Takes us for his children, by means whereof we he no more afraid of him,
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but may come fa••l•arly too him whensoeuer occasion serueth, forasmuch as he hath his armes open too receyue vs. This is an article well woorthy too bee mynded.
but may come fa••l•arly too him whensoever occasion serveth, forasmuch as he hath his arms open too receive us This is an article well worthy too be minded.
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For if wee cannot call vppon God, what will become of vs? in what plyght shall wee bee? It is sayd, that all our welfare lyeth in hauing our recourse vntoo God.
For if we cannot call upon God, what will become of us? in what plight shall we be? It is said, that all our welfare lies in having our recourse unto God.
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Now if wee thinke that God wil heare vs, when wee pray doubtingly and debatingly:
Now if we think that God will hear us, when we pray doubtingly and debatingly:
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5945
wee beguile our selues, as sayeth S. Iames. Therfore wee must n•t bee as reedes that are shaken with euery wynde,
we beguile our selves, as Saith S. James Therefore we must n•t be as redes that Are shaken with every wind,
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or lyke the waues of the sea.
or like the waves of the sea.
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But wee must bee well and throughly assured, that God which calleth vs too him will not disappoynt vs. Wherfore when wee pray vnto God, it must be with trust, that wee shall not loze our labour.
But we must be well and thoroughly assured, that God which calls us too him will not disappoint us Wherefore when we pray unto God, it must be with trust, that we shall not loze our labour.
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But how may we come by that? For behold, God hath 〈 ◊ 〉 incōprehensible 〈 ◊ 〉,
But how may we come by that? For behold, God hath 〈 ◊ 〉 incomprehensible 〈 ◊ 〉,
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& what a distance is there betweene him & vs? Though we could 〈 ◊ 〉 aboue the cloudes,
& what a distance is there between him & us? Though we could 〈 ◊ 〉 above the Clouds,
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yit could wee not come nygh God, by reason of the infinite hyghnesse that is in him,
yet could we not come High God, by reason of the infinite highness that is in him,
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for the heauens comprehend it not.
for the heavens comprehend it not.
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Then should wee bee as folke forlorne and vainshed away, if Iesus Christ were not there as a meane to make vs way.
Then should we be as folk forlorn and vainshed away, if Iesus christ were not there as a mean to make us Way.
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And that is it which S. Paule meaneth heere, when he sayeth, that he prayeth too the father of our Lord Iesus Christ, too the end wee might 〈 ◊ 〉, that he is not farre from vs,
And that is it which S. Paul means Here, when he Saith, that he Prayeth too the father of our Lord Iesus christ, too the end we might 〈 ◊ 〉, that he is not Far from us,
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if wee hold the way that he sheweth vs, that is too wit, if wee make Iesus Christ our aduocate, to beare word for vs, and speake as it were by his mouth.
if we hold the Way that he shows us, that is too wit, if we make Iesus christ our advocate, to bear word for us, and speak as it were by his Mouth.
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For he is entred intoo the Sanctuary of the heauens, too present himselfe there on our behalf, that it might he all one,
For he is entered into the Sanctuary of the heavens, too present himself there on our behalf, that it might he all one,
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as if he bare vs vppon his shoulders, and bo•h wee and our prayers bee accepted and allowed of God,
as if he bore us upon his shoulders, and bo•h we and our Prayers be accepted and allowed of God,
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and wee bee sure that they vanish not away intoo the ayre, but that God 〈 ◊ 〉 them as well as if he were hard by vs, according to his promise made in the Psalme, which is, that he wilbe neere at hand to all such as call vpon him in truth.
and we be sure that they vanish not away into the air, but that God 〈 ◊ 〉 them as well as if he were hard by us, according to his promise made in the Psalm, which is, that he will near At hand to all such as call upon him in truth.
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Had this bin well considered, the wretched world had not troubled it self so much, in seeking too Hee Saints and She Saints, too bee their patrons and aduocats. Had this been well considered, the wretched world had not troubled it self so much, in seeking too He Saints and She Saints, too be their Patrons and advocates.
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As for example, when the wretched Papists say, that they must haue the Uirgin Mary & S. Michaell for their intercessors,
As for Exampl, when the wretched Papists say, that they must have the Virgae Marry & S. Michael for their intercessors,
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and other Saints, whom they haue deuyzed of their owne brayne: ho (say they) wee bee not woorthy too come in Gods presence. It is very trew:
and other Saints, whom they have deuyzed of their own brain: ho (say they) we be not worthy too come in God's presence. It is very true:
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but his vnworthinesse of ours ought also to make vs too seeke the remedye which God hath appoynted for vs, that is wit, too repayre too our Lord Iesus Christ, who is the way that leadeth vs too his father, according too this saying of his, I am the way, the truthe and the lyfe:
but his unworthiness of ours ought also to make us too seek the remedy which God hath appointed for us, that is wit, too repair too our Lord Iesus christ, who is the Way that leads us too his father, according too this saying of his, I am the Way, the truth and the life:
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and whatsouer yee ask of Go• my father in my name, shalbe graunted you.
and whatsoever ye ask of Go• my father in my name, shall granted you.
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There our Lord Iesus promiseth, that whatsoeuer we ask of God his father in his name, shalbee doone vnto vs:
There our Lord Iesus promises, that whatsoever we ask of God his father in his name, shalbe done unto us:
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and therby he warranteth this doctrine.
and thereby he warrants this Doctrine.
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Therfore let vs mark at a woord, that in asmuch as our Lord Iesus offereth and putteth foorth himself too bee the way too lead vs vnto God his father, wee must not go raunging vp and downe,
Therefore let us mark At a word, that in as as our Lord Iesus Offereth and putteth forth himself too be the Way too led us unto God his father, we must not go ranging up and down,
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but if wee will needs seeke any other way, wee shall but stray, and neuer bee at any certeinetie to come vntoo God.
but if we will needs seek any other Way, we shall but stray, and never be At any certeinetie to come unto God.
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Furthermore, too the intent wee may bee contented with Iesus Christ alone: let vs beare well in mynd how he sayeth, that all our requests shalbe heard,
Furthermore, too the intent we may be contented with Iesus christ alone: let us bear well in mind how he Saith, that all our requests shall herd,
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if they bee grounded vppon his 〈 ◊ 〉.
if they be grounded upon his 〈 ◊ 〉.
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Yee see then, that the thing which Saint Paule ment too shewe 〈 ◊ 〉 first place, is, that as oft as wee pray vntoo God, wee must assure 〈 ◊ 〉 selues, that although wee bee vnworthy too come vntoo him,
Ye see then, that the thing which Saint Paul meant too show 〈 ◊ 〉 First place, is, that as oft as we pray unto God, we must assure 〈 ◊ 〉 selves, that although we be unworthy too come unto him,
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yit notwithstanding he ceasseth not too accept vs, and our prayers are a sacrifyze of good and acceptable sent vntoo him,
yet notwithstanding he ceaseth not too accept us, and our Prayers Are a sacrifyze of good and acceptable sent unto him,
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when we acknowledge him too bee the father of our Lord Iesus Christ.
when we acknowledge him too be the father of our Lord Iesus christ.
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But yit must 〈 ◊ 〉 also adde, that which the Gospell sheweth vs, that is too wit, that 〈 ◊ 〉 bee members of his only sonnes bodie. But yet must 〈 ◊ 〉 also add, that which the Gospel shows us, that is too wit, that 〈 ◊ 〉 be members of his only Sons body.
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For had wee no allyance 〈 ◊ 〉 Iesus Christ, we should gayne nothing by knowing him too bee the sonne of God.
For had we no alliance 〈 ◊ 〉 Iesus christ, we should gain nothing by knowing him too be the son of God.
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But forasmuch as wee bee made one with him, and he boutsafeth too communicate all his goods vntoo vs:
But forasmuch as we be made one with him, and he boutsafeth too communicate all his goods unto us:
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therfore wee may well call God our father.
Therefore we may well call God our father.
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And for that cause also did he saye 〈 … 〉 disciples, I go my way too my God and your God, too my father and your father.
And for that cause also did he say 〈 … 〉 Disciples, I go my Way too my God and your God, too my father and your father.
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Thus much concerning the first poynt. Thus much Concerning the First point.
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And heerewithall wee must marke well also, how S. Paule addeth for a larger declaration, that all kinred both in heauen and earth is named of him.
And herewithal we must mark well also, how S. Paul adds for a larger declaration, that all kindred both in heaven and earth is nam of him.
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In saying so, first he sheweth that the Iewes ought to be ioyned vnto the Gentyles,
In saying so, First he shows that the Iewes ought to be joined unto the Gentiles,
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and that for asmuch as the Trumpet of the Gospell is blowen, Gods grace must bee preached abrode euery where, that men of all Countries and Nations may call vppon God:
and that for as as the Trumpet of the Gospel is blown, God's grace must be preached abroad every where, that men of all Countries and nations may call upon God:
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And therby also it is shewed vs, that although wee come of the heathen which were erst cut of from the kingdome of God:
And thereby also it is showed us, that although we come of the heathen which were erst Cut of from the Kingdom of God:
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yit wee bee now made his household folke, and registred among the Citizens of heauen, and God auoweth vs too bee so. yet we be now made his household folk, and registered among the Citizens of heaven, and God avoweth us too be so.
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And so yee see that by the father of our Lord Iesus Christ, an also bycause Iesus Christ is made our head,
And so ye see that by the father of our Lord Iesus christ, an also Because Iesus christ is made our head,
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and hath receyued vs for his body:
and hath received us for his body:
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yee see (I say) that all kinred is named of him, bycause God voutsafeth too take vs too him,
ye see (I say) that all kindred is nam of him, Because God vouchsafeth too take us too him,
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yea euen vs poore wretched creatures, which are not woorthie too bee of the number of the woormes of the earth,
yea even us poor wretched creatures, which Are not worthy too be of the number of the worms of the earth,
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yit notwithstanding he not only voutsafeth too admit vs intoo the companie of the Iewes, which were a holy linage, the chozen people of God, and his owne inheritaunce:
yet notwithstanding he not only vouchsafeth too admit us into the company of the Iewes, which were a holy lineage, the chozen people of God, and his own inheritance:
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but also hath taken vs intoo the fellowship of the Angels of heauen. but also hath taken us into the fellowship of the Angels of heaven.
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For Saint Paule is not contented heere with setting downe a kinred among men, too shew that he meane•t of the faythfull is matched with Abraham, Dauid, Peter, and Paule: For Saint Paul is not contented Here with setting down a kindred among men, too show that he meane•t of the faithful is matched with Abraham, David, Peter, and Paul:
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but he sheweth, that he is matched euen with the Angels (of heauen too.) And soothly we may well haue that digniti•• seeing that Iesus Christ himselfe voutsafeth too bee our brother,
but he shows, that he is matched even with the Angels (of heaven too.) And soothly we may well have that digniti•• seeing that Iesus christ himself vouchsafeth too be our brother,
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and hath knit himself to vs in the bond of brotherhood.
and hath knit himself to us in the bound of brotherhood.
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Thus yee see how wee should bee guyded in praying vntoo God, that wee may coine vntoo him in feare and reuerence, considering his maiestie which is infinite,
Thus ye see how we should be guided in praying unto God, that we may coin unto him in Fear and Reverence, considering his majesty which is infinite,
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and more•uer not too bee abashed at it, ne too turne away, but vnderstand that inasmuch as God hath voutsafed too take vs for his children,
and more•uer not too be abashed At it, ne too turn away, but understand that inasmuch as God hath vouchsafed too take us for his children,
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and our Lord Iesus Christ is ordeyned our mediator, too the intent wee 〈 ◊ 〉 come vntoo him ▪ wee may come with full trust before 〈 ◊ 〉 of grace,
and our Lord Iesus christ is ordained our Mediator, too the intent we 〈 ◊ 〉 come unto him ▪ we may come with full trust before 〈 ◊ 〉 of grace,
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and not sticke too cal God our father with open mouth, ••cause he hath shewed, that he taketh vs for his children,
and not stick too call God our father with open Mouth, ••cause he hath showed, that he Takes us for his children,
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and wee haue Iesus Christ for our brother by adoption, and wee neede not too doubt but that all the Angels of heauen acknowledge and auow vs for their brethren,
and we have Iesus christ for our brother by adoption, and we need not too doubt but that all the Angels of heaven acknowledge and avow us for their brothers,
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when wee come too God so ioyned too our Lord Iesus Christ:
when we come too God so joined too our Lord Iesus christ:
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lyke as on the contrarie part also if we swerue from that marke, wee must needes bee cast of,
like as on the contrary part also if we swerve from that mark, we must needs be cast of,
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and the Angels must beecome our enemyes and aduersaries, and set themselues ageinst all the prayers that wee can make.
and the Angels must become our enemies and Adversaries, and Set themselves against all the Prayers that we can make.
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Now let vs fall downe before the maiestie of our good God, with acknowledgment of our faultes, praying him too voutsafe too reforme our lyfe in such wyse,
Now let us fallen down before the majesty of our good God, with acknowledgment of our Faults, praying him too vouchsafe too reform our life in such wise,
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as wee may shewe by our deedes, that wee haue not lost our tyme in going too his schoole,
as we may show by our Deeds, that we have not lost our time in going too his school,
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and indeuer and inforce our selues too please him in all things:
and endeavour and enforce our selves too please him in all things:
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and that forasmuch as wee bee not able too serue him alwayes in perfection, he will voutsafe too beare with our infirmities,
and that forasmuch as we be not able too serve him always in perfection, he will vouchsafe too bear with our infirmities,
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& to beare them vp in the meane whyle, so as wee may not ceasse too resort still vntoo him, seeing the neede and necessitie wherwith wee bee pinched.
& to bear them up in the mean while, so as we may not cease too resort still unto him, seeing the need and necessity wherewith we be pinched.
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And so let vs all say, Almyghtie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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The.xx. Sermon, which is the fifth vppon the third Chapter.
The xx Sermon, which is the fifth upon the third Chapter.
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14. For the vvhich thing I bovv my knees too the father of our Lord Iesus Christ:
14. For the which thing I bow my knees too the father of our Lord Iesus christ:
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15. (Of vvhom all kinred is named in heauen and in earth.)
15. (Of whom all kindred is nam in heaven and in earth.)
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16. That according too the riches of his glory, he graunt you too bee strengthened vvith povver by his spirit in the invvard• man.
16. That according too the riches of his glory, he grant you too be strengthened with power by his Spirit in the invvard• man.
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17. And that Christ may dvvell in your hartes by fayth.
17. And that christ may dwell in your hearts by faith.
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18. And that yee may bee rooted and grounded in Loue, too the intent yee may comprehend vvith all the Sainctes, vvhat the wydenesse,
18. And that ye may be rooted and grounded in Love, too the intent ye may comprehend with all the Saints, what the wydenesse,
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and the length, and the deepth, and the heyght,
and the length, and the depth, and the height,
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19. And knovve the louingnesse of Christ, vvhich passeth all knovvledge, that yee may be filled vvith all fulnesse of God.
19. And know the lovingness of christ, which passes all knowledge, that ye may be filled with all fullness of God.
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WEe haue seene this morning by what enterance wee must offer our prayers vntoo God,
we have seen this morning by what Entrance we must offer our Prayers unto God,
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if we intend too be heard at his hand, and too haue full assurance that our prayers shalbee well lyked:
if we intend too be herd At his hand, and too have full assurance that our Prayers shalbe well liked:
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namely that Iesus Christ bee our guyde and aduocate, and make intercessiō for vs, so as we speake not but as it were by his mouth.
namely that Iesus christ be our guide and advocate, and make Intercession for us, so as we speak not but as it were by his Mouth.
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Now he hath set it downe for a rule in praying vnto God, that wee must call him father.
Now he hath Set it down for a Rule in praying unto God, that we must call him father.
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And how dare men bee so bolde or presumptuous, as to call God their father? Surely wee can alledge no ryght wherby too clayme any such dignitie.
And how Dare men be so bold or presumptuous, as to call God their father? Surely we can allege no right whereby too claim any such dignity.
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For not euen the Angels haue it, but by meanes of our Lord Iesus Christ.
For not even the Angels have it, but by means of our Lord Iesus christ.
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Then is it vnpossible for vs too pray too God, as he commaundeth vs, and after the manner which he teacheth vs in his woord except Iesus Christ bee our aduocate.
Then is it unpossible for us too pray too God, as he commandeth us, and After the manner which he Teaches us in his word except Iesus christ be our advocate.
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For on whether syde are the Angels akyn too vs? shall the Uirgin Mary be found to bee our greate Aunt or Graundmother? What are the Apostles? Too bee short, wee must resort too our Lord Iesus Christ, too haue his spirituall kinred, wherby God avoweth vs for his adopted children.
For on whither side Are the Angels akyn too us? shall the Virgae Marry be found to be our great Aunt or Grandmother? What Are the Apostles? Too be short, we must resort too our Lord Iesus christ, too have his spiritual kindred, whereby God avoweth us for his adopted children.
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And when wee once haue that, wee must no more doubt whether God will heare our prayers or no, seeing wee come not to him vppon a foolish rashnesse, by presuming vppon our owne naturall reason or selflyking,
And when we once have that, we must no more doubt whither God will hear our Prayers or no, seeing we come not to him upon a foolish rashness, by presuming upon our own natural reason or selflyking,
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but with obedience too his commaundement.
but with Obedience too his Commandment.
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Agein, wee haue his promis, which can neuer deceyue vs. Contrarywyse all they that thinke too obteyne fauour at Gods hand by any other meane, doo but run astray,
Again, we have his promise, which can never deceive us Contrariwise all they that think too obtain favour At God's hand by any other mean, do but run astray,
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and haue shet them selues out of the doore already.
and have shet them selves out of the door already.
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And therfore there is now none excuce, but that wee must simply hold the way which the Gospell sheweth vs, to come vnto God by, that is too wit, in the name of our Lord Iesus Christ, without adding of any other creature,
And Therefore there is now none excuce, but that we must simply hold the Way which the Gospel shows us, to come unto God by, that is too wit, in the name of our Lord Iesus christ, without adding of any other creature,
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as we see doone by the whole world.
as we see done by the Whole world.
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In deede they that pester vp a throng of patrons and aduocates, (as they terme them,) hope too bee well welcome vntoo God.
In deed they that pester up a throng of Patrons and advocates, (as they term them,) hope too be well welcome unto God.
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But by what warrant? Who hath promised them, that God will accept their deuotion,
But by what warrant? Who hath promised them, that God will accept their devotion,
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and all that they offer vntoo him? For it is not in vs too appoynt officers in heauen.
and all that they offer unto him? For it is not in us too appoint Officers in heaven.
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In a Court of Iustice of the world, it myght well bee a matter of course (as they terme it,) and it myght lie in the power of a Iudge, too giue leaue too whom he listeth, too pleade mens caces, too the intent there myght be no confuzion.
In a Court of justice of the world, it might well be a matter of course (as they term it,) and it might lie in the power of a Judge, too give leave too whom he lists, too plead men's caces, too the intent there might be no confuzion.
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But if wee will make aduocates at our owne pleasure, and vppon our owne head (in heauen:) it is all one as if wee would rob God of his authoritie and souereintie.
But if we will make advocates At our own pleasure, and upon our own head (in heaven:) it is all one as if we would rob God of his Authority and sovereignty.
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Yea, and wee must bethink vs how S. Paule sayeth, that all our prayers and supplications, shall neuer be aught worth,
Yea, and we must bethink us how S. Paul Saith, that all our Prayers and supplications, shall never be aught worth,
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but vtterly vnprofitable and vayne, if they be not conformable to Gods word, so as we take our rule frō thence.
but utterly unprofitable and vain, if they be not conformable to God's word, so as we take our Rule from thence.
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For how shall wee call vpon a God (saieth he) whom wee knowe not, at all aduenture? And how shall we knowe after what maner we should pray,
For how shall we call upon a God (Saith he) whom we know not, At all adventure? And how shall we know After what manner we should pray,
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and what style and speeche wee should vse? Wee must come too hearing, not of the things that men shall bring vs of their owne brayne,
and what style and speech we should use? we must come too hearing, not of the things that men shall bring us of their own brain,
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but of the things that God commaundeth vs. So then, wee must vse this modestie and sobrietie,
but of the things that God commandeth us So then, we must use this modesty and sobriety,
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And all of vs generally doo by experyence find in our selues, that wee bee fast settled heere bylowe,
And all of us generally do by experience find in our selves, that we be fast settled Here bylowe,
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and not speake at randon when wee pray vntoo God, but simply obey his word. Yea and we know that prayer is the cheefe sacrifice that God requireth.
and not speak At random when we pray unto God, but simply obey his word. Yea and we know that prayer is the chief sacrifice that God requires.
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For whereas it is sayd, that wee must worship the only one God: it is not alonly with ceremonies, as with kneeling downe before him. In deede that is requisite:
For whereas it is said, that we must worship the only one God: it is not alonely with ceremonies, as with kneeling down before him. In deed that is requisite:
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for it is meete that wee should honour our God both with our body and with our mynd, bycause they bee both his.
for it is meet that we should honour our God both with our body and with our mind, Because they be both his.
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Howbeit in worshipping him, wee must acknowledge truely that wee hold all good things of him:
Howbeit in worshipping him, we must acknowledge truly that we hold all good things of him:
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and that doo wee in praying too him.
and that do we in praying too him.
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For wee come thither as poore soules vtterly destitute of all thinges that are meete for vs, knowing that without him wee bee woorse than miserable.
For we come thither as poor Souls utterly destitute of all things that Are meet for us, knowing that without him we be Worse than miserable.
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It is sayde in the lawe, that in offering sacrifyze too God, men must not doo any thing at all of their owne head,
It is said in the law, that in offering sacrifyze too God, men must not do any thing At all of their own head,
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but follow his ordinaunce, insomuch that it was forbidden them too take straunge fyre too vse vppon the aulter:
but follow his Ordinance, insomuch that it was forbidden them too take strange fire too use upon the alter:
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whereby it was ment in a figure, that men should vtterly forbeare all their owne deuotions,
whereby it was meant in a figure, that men should utterly forbear all their own devotions,
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when they intend too offer any thing vntoo God.
when they intend too offer any thing unto God.
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Likewyse they were forbydden too offer sacrifyze without salt, thereby too shewe that wee ought too haue a sure instruction,
Likewise they were forbidden to offer sacrifyze without salt, thereby too show that we ought too have a sure instruction,
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so as all the offerings which wee offer vp too God, bee sauced or poudered with his woord:
so as all the offerings which we offer up too God, be sauced or powdered with his word:
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for without that, there will bee nother taste nor sauour in them.
for without that, there will be neither taste nor savour in them.
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But seeyng that wee now adayes haue the substance and truth of the figures of the Lawe:
But seeing that we now adays have the substance and truth of the figures of the Law:
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whensoeuer wee offer our prayers and supplications vntoo God, or yeeld him prayse and thankes, let vs doo all by our Lord Iesus Christ, as the Apostle too the Hebrewes exhorteth vs. This serueth too finish vp the matter that was begunne this morning.
whensoever we offer our Prayers and supplications unto God, or yield him praise and thanks, let us do all by our Lord Iesus christ, as the Apostle too the Hebrews exhorteth us This serveth too finish up the matter that was begun this morning.
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And wee must call to mynd what S. Paule told vs this morning: namely, that in praying vntoo God, wee must not bee giuen too our wordly affections,
And we must call to mind what S. Paul told us this morning: namely, that in praying unto God, we must not be given too our wordly affections,
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but seeke that God may bee glorified, and that the residue may bee but as an appurtenaunce too it.
but seek that God may be glorified, and that the residue may be but as an appurtenance too it.
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That is the cause why he spake purposely of the inward man. For if God should giue vs the brydle too aske whatsoeuer came in our head,
That is the cause why he spoke purposely of the inward man. For if God should give us the bridle too ask whatsoever Come in our head,
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or if wee on our side should take such libertie:
or if we on our side should take such liberty:
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what a thing were it? If he should giue vs al our owne asking, it would turne to our ruine and confuzion.
what a thing were it? If he should give us all our own asking, it would turn to our ruin and confuzion.
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For we haue our lusts further out of square, than litle children or sick folks.
For we have our Lustiest further out of square, than little children or sick folks.
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and would fayne bee hild continually in this world: wee hang our heads groueling downeward, and cannot lift them vp.
and would fain be held continually in this world: we hang our Heads groveling downward, and cannot lift them up.
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So much the more therefore doth it stand vs on hand, to mark wel the thing that S. Paule sheweth vs in this sentence:
So much the more Therefore does it stand us on hand, to mark well the thing that S. Paul shows us in this sentence:
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namely that wee ought too pray God to renew vs, and too strengthen vs by his holy spirit,
namely that we ought too pray God to renew us, and too strengthen us by his holy Spirit,
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and too increace his giftes in vs more and more, that in passing through this world, we may alwayes ame at that mark,
and too increase his Gifts in us more and more, that in passing through this world, we may always ame At that mark,
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and bee heere but as wayfarers, too the end that our Lord may auowe vs for his children,
and be Here but as wayfarers, too the end that our Lord may avow us for his children,
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and the heritage be kept for vs, which he hath promised vs, and bought so deerely for vs by the death and passion of our Lord Iesus Christ.
and the heritage be kept for us, which he hath promised us, and bought so dearly for us by the death and passion of our Lord Iesus christ.
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Now heereuppon S. Paule inferreth, that Iesus Christ may dwel in our harts by fayth.
Now Hereupon S. Paul infers, that Iesus christ may dwell in our hearts by faith.
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Wherby he sheweth, that without Christ wee shall neuer bee made partakers of any one drop of Gods grace.
Whereby he shows, that without christ we shall never be made partakers of any one drop of God's grace.
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It is trew, that God hath the whole fulnesse of life, light, rightuousnesse, and all goodnesse in himself.
It is true, that God hath the Whole fullness of life, Light, righteousness, and all Goodness in himself.
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But where is the head welspring? It is vtterly hidden, & we shall neuer be able too come at it of our selues.
But where is the head wellspring? It is utterly hidden, & we shall never be able too come At it of our selves.
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And if wee think too doo any good by our owne inuentions: it is but a deceyuing of our selues:
And if we think to do any good by our own Inventions: it is but a deceiving of our selves:
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wee shall but dig pits continually, yea euen such pits as are full of holes, and haue no springs of water in them.
we shall but dig pits continually, yea even such pits as Are full of holes, and have no springs of water in them.
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Behold, the thing that men gayne by following their own inuentions, is, that they make much trotting vp and downe, and are neuer the neerer.
Behold, the thing that men gain by following their own Inventions, is, that they make much trotting up and down, and Are never the nearer.
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But our Lord Iesus Christ is a fountayne wherout we may well drawe ou• fill:
But our Lord Iesus christ is a fountain Without we may well draw ou• fill:
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yea and wee neede too make no long windlasses too come vnto him, bycause he offereth himself, saying:
yea and we need too make no long windlasses too come unto him, Because he Offereth himself, saying:
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All you that are a thirst come vnto me & drink, for whosoeuer drinketh of the liuing water that I giue him, shall haue ynough, both for himselfe,
All you that Are a thirst come unto me & drink, for whosoever Drinketh of the living water that I give him, shall have enough, both for himself,
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and also too make it flowe 〈 … 〉 his neighbours.
and also too make it flow 〈 … 〉 his neighbours.
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Now then, for as much as our Lorde Iesus Christ do•th so 〈 … 〉 and bountifully offer vs the benefits which wee receyue of God his father:
Now then, for as much as our Lord Iesus christ do•th so 〈 … 〉 and bountifully offer us the benefits which we receive of God his father:
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therfore S. Paule sayth, that he must bee fayne too dwell in our harts, that wee may bee reformed by Gods spirit.
Therefore S. Paul say, that he must be fain too dwell in our hearts, that we may be reformed by God's Spirit.
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And let vs mark, that Iesus Christ hath the full perfection of all goodnesse in him, not onely in respect that he is the euerlasting sonne of God,
And let us mark, that Iesus christ hath the full perfection of all Goodness in him, not only in respect that he is the everlasting son of God,
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as we haue seene already, & that we liue of his owne substance, as a tree draweth his sap from his roote,
as we have seen already, & that we live of his own substance, as a tree draws his sap from his root,
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but also euen in his humane nature which he tooke of vs, and wherein he became our brother, hath he also receyued all fulnesse, according too this saying of the Prophet Esay, that vppon him shall rest the spirit of wisedome, the spirit of vnderstanding, the spirit of the feare of God, the spirit of rightuousnesse, and the spirit of strength.
but also even in his humane nature which he took of us, and wherein he became our brother, hath he also received all fullness, according too this saying of the Prophet Isaiah, that upon him shall rest the Spirit of Wisdom, the Spirit of understanding, the Spirit of the Fear of God, the Spirit of righteousness, and the Spirit of strength.
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And too what end? Is it for his own vse? He had no neede of it:
And too what end? Is it for his own use? He had no need of it:
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but (as it is sayd in another Text) it was to the end that he should distribute it vntoo all his members,
but (as it is said in Another Text) it was to the end that he should distribute it unto all his members,
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and wee all of vs from the most too the least drawe of his fulnesse, not fearing that fountayne can dry vp.
and we all of us from the most too the least draw of his fullness, not fearing that fountain can dry up.
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Seeing then that our Lord Iesus Christ dooth by the Gospell dayly communicate and offer vntoo vs the things that wee want,
Seeing then that our Lord Iesus christ doth by the Gospel daily communicate and offer unto us the things that we want,
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and are needefull for our saluation:
and Are needful for our salvation:
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it is not for nought that S. Paule hauing shewed that wee can do nothing furtherfoorth than wee bee vphild by Gods grace:
it is not for nought that S. Paul having showed that we can do nothing furtherfoorth than we be upheld by God's grace:
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addeth, that God must bee fayne too dwell in our harts.
adds, that God must be fain too dwell in our hearts.
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Now vppon these words, wee haue too gather first of all, that God thinking it not ynough too remedie all our defaultes and misdooyngs,
Now upon these words, we have too gather First of all, that God thinking it not enough too remedy all our defaults and misdooyngs,
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and all our wantes, hath voutsafed too giue himselfe too vs in the person of his onely sonne.
and all our Wants, hath vouchsafed too give himself too us in the person of his only son.
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If it were told vs that wee bee restored too the former state from whence our father Adam fell, that were very much,
If it were told us that we be restored too the former state from whence our father Adam fell, that were very much,
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and therein wee should haue an excellent record of the goodnesse of our God:
and therein we should have an excellent record of the Goodness of our God:
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but he hath not onely giuen vs both heauen and earth, that is too say, all things that are fit for vs both in respect of this flyghtfull lyfe,
but he hath not only given us both heaven and earth, that is too say, all things that Are fit for us both in respect of this flyghtfull life,
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and of the euerlasting saluation of our foules:
and of the everlasting salvation of our fowls:
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but also he hath giuen himselfe vntoo vs. And how is that? Euen by giuing vs our Lord Iesus Christ,
but also he hath given himself unto us And how is that? Eve by giving us our Lord Iesus christ,
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as is sayd of him in the nyenth of the Prophet Esay.
as is said of him in the nyenth of the Prophet Isaiah.
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And all the Scripture also leadeth vs thither, when it sheweth vs how God giueth himselfe vntoo vs,
And all the Scripture also leads us thither, when it shows us how God gives himself unto us,
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and how wee possesse him, and haue full fruition of him.
and how we possess him, and have full fruition of him.
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And theruppon wee must conclude with that which S. Paule sayeth, in the eyght too the Romanes,
And thereupon we must conclude with that which S. Paul Saith, in the eyght too the Romans,
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namely, that inasmuch as Gods sonne who hath all excellence and dignitie in him, is giuen vnto vs? shal any thing else be withhild frō vs:
namely, that inasmuch as God's son who hath all excellence and dignity in him, is given unto us? shall any thing Else be withhild from us:
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Seeing that God hath graunted himselfe so f•rfoorth vntoo vs, as too haue his sonne to dwell in vs:
Seeing that God hath granted himself so f•rfoorth unto us, as too have his son to dwell in us:
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and that as the head of a mā sheadeth foorth his power through all the body,
and that as the head of a man sheadeth forth his power through all the body,
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shloud we now doubt (of the obteyning) of the things which •ee knoweth to be for our profite and behoof? Thinke we that ▪ they shalbe denyed vs? Yee see then that the thing which we haue to remember in the first place, is, that God hath shewed himself so bountifull toowards vs, that he hath not thought it ynough too put vs in possession of all his goods,
shloud we now doubt (of the obtaining) of the things which •ee Knoweth to be for our profit and behoof? Think we that ▪ they shall denied us? Ye see then that the thing which we have to Remember in the First place, is, that God hath showed himself so bountiful towards us, that he hath not Thought it enough too put us in possession of all his goods,
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but hath voutsafed too become our portion and cup himself, as the scripture sayeth, which vseth such similitudes, to shew, that as a man seeketh his ordinary repast,
but hath vouchsafed too become our portion and cup himself, as the scripture Saith, which uses such Similitudes, to show, that as a man seeks his ordinary repast,
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and is well appayd when he hath meate and drinke, bycause he is refreshed by it:
and is well apayed when he hath meat and drink, Because he is refreshed by it:
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so must we resort vnto God, too haue the trew foode:
so must we resort unto God, too have the true food:
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and wee must hold our selues contented with him, when he giueth himself so vntoo vs. And heerewithall let vs euer beare in mynd what I haue sayd,
and we must hold our selves contented with him, when he gives himself so unto us And herewithal let us ever bear in mind what I have said,
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namely, that wee neede not too sore in the ayre, nor too make any farre fetches for the possessing of God,
namely, that we need not too soar in the air, nor too make any Far Fetches for the possessing of God,
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bycause he hath knit himself too vs in the person of of our Lord Iesus Christ,
Because he hath knit himself too us in the person of of our Lord Iesus christ,
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and in him we are made partakers both of him and all his benefits.
and in him we Are made partakers both of him and all his benefits.
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And S. Paul setteth downe the word fayth, too shewe vs how deere the doctrine of the Gospell ought too be vntoo vs. For it is not ynough too haue sayd, that Iesus Christ dwelleth in vs,
And S. Paul sets down the word faith, too show us how deer the Doctrine of the Gospel ought too be unto us For it is not enough too have said, that Iesus christ dwells in us,
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bycause wee will alwayes haue our replyes (and say) How may that bee? For wee cannot stye vp so high.
Because we will always have our replies (and say) How may that be? For we cannot stye up so high.
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He is in the glory of heauen, and wee bee crawling heere in the world, subiect to miseries without number.
He is in the glory of heaven, and we be crawling Here in the world, Subject to misery's without number.
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Seeyng then that there is so long a distance betweene him and vs:
Seeing then that there is so long a distance between him and us:
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howe may he dwell in vs? Now S. Paule addeth purposely, that the Gospel is of such power,
how may he dwell in us? Now S. Paul adds purposely, that the Gospel is of such power,
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as too vnite vs to Gods sonne, at leastwyse so wee receyue it by fayth:
as too unite us to God's son, At leastwise so we receive it by faith:
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for it behoueth vs too consider the contentes and substance of the things that are preached vntoo vs, concerning the grace of our Lord Iesus Christ.
for it behooves us too Consider the contents and substance of the things that Are preached unto us, Concerning the grace of our Lord Iesus christ.
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It is not onely sayd, that it was Gods will too haue him offered in sacrifyzce, too the intent wee myght bee reconcyled,
It is not only said, that it was God's will too have him offered in sacrifyzce, too the intent we might be reconciled,
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and all our sunnes bee wyped out, so as they myght neuer come too account,
and all our suns be wiped out, so as they might never come too account,
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and (too bee short,) that full amendes myght bee made for all our sinnes by his death and passion,
and (too be short,) that full amends might be made for all our Sins by his death and passion,
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and that he was rayzed agein for our iustification, as S. Paule sayeth in the fifth too the Romanes:
and that he was razed again for our justification, as S. Paul Saith in the fifth too the Romans:
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not onely those things are sayd of Iesus Christ, but it is also said, that he is our head,
not only those things Are said of Iesus christ, but it is also said, that he is our head,
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so haue wee a secret vnion, and such a one as is woonderfull and farre aboue the order of nature,
so have we a secret Union, and such a one as is wondered and Far above the order of nature,
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bycause that although Iesus Christ bee in heauen, yit he fayleth not too dwell in vs. And soothly if the Sunne can so cheere vs vp by his beames without fleeting out of his place, insomuch as wee see that euery morning wee bee as it were refreshed and comforted (by his ryzing,) yea and euē sicke folkes feele some cheerlinesse by him though they lye a long in their beddes:
Because that although Iesus christ be in heaven, yet he Faileth not too dwell in us And soothly if the Sun can so cheer us up by his beams without fleeting out of his place, insomuch as we see that every morning we be as it were refreshed and comforted (by his ryzing,) yea and even sick folks feel Some cheerlinesse by him though they lie a long in their Beds:
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seeing that a creature which is not onely transitorie and corruptible, but also senslesse and vnmoueable of it self, hath notwithstanding such force and propertie giuen it of God, too reioyce and refreshe vs after that fashion:
seeing that a creature which is not only transitory and corruptible, but also senseless and Unmovable of it self, hath notwithstanding such force and property given it of God, too rejoice and refresh us After that fashion:
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what shall our Lord Iesus Christ doo, who is ordeyned too haue the fulnesse of the Godhead dwelling in him, and to shed foorth all the gracious giftes of God his father vppon vs, too deale them vntoo euery of vs according too his measure,
what shall our Lord Iesus christ do, who is ordained too have the fullness of the Godhead Dwelling in him, and to shed forth all the gracious Gifts of God his father upon us, too deal them unto every of us according too his measure,
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as is sayd of him in the.xiiii. Chapter of Saint Iohn? Then if wee come too Christ with beleefe in him, that is too say,
as is said of him in the xiiii Chapter of Saint John? Then if we come too christ with belief in him, that is too say,
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if wee receyue the promises of the Gospell:
if we receive the promises of the Gospel:
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let vs assure our selues that he will dwell in vs, euen by the meanes of fayth.
let us assure our selves that he will dwell in us, even by the means of faith.
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But hereof wee shall treate more fully in the fifth Chapter.
But hereof we shall Treat more Fully in the fifth Chapter.
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Notwithstanding, this text could not haue bin vnderstoode, vnlesse I had noted the thing that I haue briefly touched euen now:
Notwithstanding, this text could not have been understood, unless I had noted the thing that I have briefly touched even now:
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that is too wit, that Iesus Christ dwelleth in vs by fayth, and that our receyuing of him as he offereth (himselfe with) all his grace by the Gospell, is not alonely too looke vppon him aloofe,
that is too wit, that Iesus christ dwells in us by faith, and that our receiving of him as he Offereth (himself with) all his grace by the Gospel, is not alonely too look upon him aloof,
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or too haue it tolde vs, that he hath offered himselfe in sacrifyze for vs once for all:
or too have it told us, that he hath offered himself in sacrifyze for us once for all:
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but too the end he should dwell in vs by the power of his holy spirit,
but too the end he should dwell in us by the power of his holy Spirit,
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and wee bee knit vntoo him, and feele that he dooth truely execute the office of a head towardes vs,
and we be knit unto him, and feel that he doth truly execute the office of a head towards us,
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so as we bee members of his body, and liue of his proper substance.
so as we be members of his body, and live of his proper substance.
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That then is the cause why S. Paule added the woord Fayth, when he sayd, that Iesus Christ ought too dwell in vs.
That then is the cause why S. Paul added the word Faith, when he said, that Iesus christ ought too dwell in us
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Neuerthelesse wee must not go about too plucke Iesus Christ out of his heauenly glorie, too the intent too bee the neerer vntoo him,
Nevertheless we must not go about too pluck Iesus christ out of his heavenly glory, too the intent too be the nearer unto him,
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as the vnbeeleeuers doo, who will needs dwell euer still beneathe, and transfigure God after theyr owne lyking.
as the vnbeeleeuers do, who will needs dwell ever still beneath, and transfigure God After their own liking.
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And wee see what is doone in the popedome.
And we see what is done in the popedom.
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For there is no God among them, but a sort of puppets which they call Images and remēberances.
For there is no God among them, but a sort of puppets which they call Images and remembrances.
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they haue made another God, whom they haue shet vp in a box, and too him they resort as too a liuing God.
they have made Another God, whom they have shet up in a box, and too him they resort as too a living God.
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In deede if they had the supper of our Lord Iesus Christ according too his institution, in stead of the abhominable Masse which they haue brought in on their owne head, Iesus Christ woulde bee present among them: howbeeit not as they imagine.
In deed if they had the supper of our Lord Iesus christ according too his Institution, in stead of the abominable Mass which they have brought in on their own head, Iesus christ would be present among them: howbeit not as they imagine.
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For in the Supper wee doo truely receiue the bodie and blud of our Lord Iesus Christ, too bee fed of him,
For in the Supper we do truly receive the body and blood of our Lord Iesus christ, too be fed of him,
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and of his owne substance, so as he performeth the thing which he speaketh by his woord,
and of his own substance, so as he Performeth the thing which he speaks by his word,
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namely, that he is our spirituall bread and drink, and hath wherwith too satisfie vs too the full.
namely, that he is our spiritual bred and drink, and hath wherewith too satisfy us too the full.
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Yea, but yit are the bread and the wyne of the Supper, as pledges that our Lord Iesus giueth himself too vs, to the end wee should seeke him aboue after a spirit•all fashyon.
Yea, but yet Are the bred and the wine of the Supper, as pledges that our Lord Iesus gives himself too us, to the end we should seek him above After a spirit•all fashion.
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So then, Saint Paule sheweth vs, that if wee will haue Iesus Christ ioyned vntoo vs, wee must not bee giuen too our owne beastlinesse,
So then, Saint Paul shows us, that if we will have Iesus christ joined unto us, we must not be given too our own beastliness,
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but our harts and mynds must bee lift vp aloft too seeke him aboue, as hath bin declared alredie.
but our hearts and minds must be lift up aloft too seek him above, as hath been declared already.
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It is trew, that he commeth downe too vs by his woord, and by the power of his holie spirit: It is true, that he comes down too us by his word, and by the power of his holy Spirit:
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but that is too the end that wee should mount vp thither too him.
but that is too the end that we should mount up thither too him.
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Howbeeit there is one thing more which wee ought too mark well in Saint Paules saying, that Christ must dwell in our harts.
Howbeit there is one thing more which we ought too mark well in Saint Paul's saying, that christ must dwell in our hearts.
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For manie men haue him in their mouth, yea and also in their brayne, as they vnderstand him,
For many men have him in their Mouth, yea and also in their brain, as they understand him,
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and they think themselues well discharged, when they can babble of him: but in the meane while there is no lyuely roote in them.
and they think themselves well discharged, when they can babble of him: but in the mean while there is no lively root in them.
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Then is it not ynough for vs to haue some rouing knowledge of Christ, or too gaze at him in the aire,
Then is it not enough for us to have Some roving knowledge of christ, or too gaze At him in the air,
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as they say, and too bee able too talk of him with full mouth:
as they say, and too be able too talk of him with full Mouth:
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but he must haue his seate in our harts within, so as wee bee knit too him vnfeynedly, and with a trew affection.
but he must have his seat in our hearts within, so as we be knit too him vnfeynedly, and with a true affection.
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That is the meanes for vs to be made parttakers of Gods spirit.
That is the means for us to be made partakers of God's Spirit.
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And too bee short, wee may see here, that all such as weene too obteyne aught at Gods hand but by the meane of our lord Iesus Christ, doo but raūge and wander in vayne,
And too be short, we may see Here, that all such as ween too obtain aught At God's hand but by the mean of our lord Iesus christ, do but range and wander in vain,
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and shal alwayes fynd themselues emptie:
and shall always find themselves empty:
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insomuch that when they think themselues too bee full fed, it shalbee but with wynd, that is too say, with vayne and tryfling imaginations,
insomuch that when they think themselves to be full fed, it shalbe but with wind, that is too say, with vain and trifling Imaginations,
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as I told you this morning.
as I told you this morning.
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They therefore which deuyze patrones of their owne head, and surmyze that God will fauor them for it,
They Therefore which deuyze patroness of their own head, and surmyze that God will favour them for it,
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and in the meane whyle let Iesus Christ alone:
and in the mean while let Iesus christ alone:
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must vnderstand, that they bee so farre of from obteyning their requests, that God dooth rather abhore them, insomuch that when they once swarue from the ankerhold which is set foorth for vs in the scripture, (that is too wit, from hauing our Lord Iesus Christ for their lodesman) the Angels of heauen must needs forsake them,
must understand, that they be so Far of from obtaining their requests, that God doth rather abhor them, insomuch that when they once swerve from the ankerhold which is Set forth for us in the scripture, (that is too wit, from having our Lord Iesus christ for their lodesman) the Angels of heaven must needs forsake them,
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and the Saints also, to whom they behighted themselues, must needs deny them, yea & al of them must set themselues ageinst them as aduersarie parties.
and the Saints also, to whom they behighted themselves, must needs deny them, yea & all of them must Set themselves against them as adversary parties.
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For there is no means for vs too bee matched with the Angels, Prophets, Apostles, and Martirs, till wee haue trew concord with them.
For there is no means for us too be matched with the Angels, prophets, Apostles, and Martyrs, till we have true concord with them.
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And how shall wee haue that? By fayth: that is too say, according too the pure doctrine of the Gospell.
And how shall we have that? By faith: that is too say, according too the pure Doctrine of the Gospel.
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Not that it is ynough for vs too haue our eares beaten with it:
Not that it is enough for us too have our ears beaten with it:
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but that wee must receyue the things that God promiseth vs there, so as wee abhorre all that euer Satan can set afore vs,
but that we must receive the things that God promises us there, so as we abhor all that ever Satan can Set afore us,
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and haue none other guyde than only our Lord Iesus Christ, who hath told vs, that he is the lyght of the world, and that whosoeuer walketh in him, cannot stray.
and have none other guide than only our Lord Iesus christ, who hath told us, that he is the Light of the world, and that whosoever walks in him, cannot stray.
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But by the way wee must serche and examin our selues narrowly, that wee take not a vayne cloke vnder the name of Iesus Christ,
But by the Way we must search and examine our selves narrowly, that we take not a vain cloak under the name of Iesus christ,
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as we see manie doo now adayes, which protest themselues to bee Gospellers.
as we see many do now adays, which protest themselves to be Evangelists.
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And euen among our selues, what a number are there which will shew signes greate ynough, that they bee willing too followe Gods woord? But they think too discharge themselues with petie tryfles:
And even among our selves, what a number Are there which will show Signs great enough, that they be willing too follow God's word? But they think too discharge themselves with petie trifles:
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and when they haue once giuen eare (too the doctrine) and spoken a fewe good words:
and when they have once given ear (too the Doctrine) and spoken a few good words:
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then, too their seeming, God is hyghly bound vntoo them. But heere it is shewed vs, that wee haue none acquayntance at all with him,
then, too their seeming, God is highly bound unto them. But Here it is showed us, that we have none acquaintance At all with him,
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vntill Iesus Christ dwell in our harts.
until Iesus christ dwell in our hearts.
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And that is the verye meane wherby too bee filled with his benefits, and too haue his holie spirit dwelling and reigning in vs. For vnlesse we feare God,
And that is the very mean whereby to be filled with his benefits, and too have his holy Spirit Dwelling and reigning in us For unless we Fear God,
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and walk in his obedience, so as wee behaue our selues according too his will, and all our wits and desyres ame thitherward:
and walk in his Obedience, so as we behave our selves according too his will, and all our wits and Desires ame thitherward:
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it is a token that wee liue after the flesh, as Saint Paule sayeth too the Galathians.
it is a token that we live After the Flesh, as Saint Paul Saith too the Galatians.
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Therefore wee must shewe by our outward fruites, that wee bee truly ioyned too Iesus Christ, and that he hath made vs partakers of his holie spirit.
Therefore we must show by our outward fruits, that we be truly joined too Iesus christ, and that he hath made us partakers of his holy Spirit.
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Now hereuppon Saint Paule addeth further, that vvee must bee rooted and grounded in charitie.
Now hereupon Saint Paul adds further, that we must be rooted and grounded in charity.
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This woord Charitie or loue, may bee taken as well for the loue that God beareth vs,
This word Charity or love, may be taken as well for the love that God bears us,
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as for the mutuall loue which wee ought to beare one towardes another.
as for the mutual love which we ought to bear one towards Another.
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But the verie trew and natiue sense of Saint Paule heere, is, that he ment too haue vs knit toogither.
But the very true and native sense of Saint Paul Here, is, that he meant to have us knit together.
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For as he spake heeretoofore of Gods free loue towardes vs, so now he sheweth how fayth importeth that wee should haue brotherly loue one towards another.
For as he spoke heeretoofore of God's free love towards us, so now he shows how faith imports that we should have brotherly love one towards Another.
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And the holy Scripture bringeth vs alwayes to that poynt: insomuch that when there is any speaking of the full perfection of good lyfe:
And the holy Scripture brings us always to that point: insomuch that when there is any speaking of the full perfection of good life:
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fayth goeth before, & then comes Charitie next vntoo it.
faith Goes before, & then comes Charity next unto it.
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For the end that wee must begin at, is the vtter abacing of our selues, too the end wee may seeke all our welfare at Gods hand,
For the end that we must begin At, is the utter abacing of our selves, too the end we may seek all our welfare At God's hand,
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and that our seeking of it there, may bee, first too acknowledge that he giueth vs all things in the person of his onely sonne:
and that our seeking of it there, may be, First too acknowledge that he gives us all things in the person of his only son:
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and secondly, too call vppon him too settle our fayth in him, too flee wholly for refuge too his mercy,
and secondly, too call upon him too settle our faith in him, too flee wholly for refuge too his mercy,
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and after as euery man feeleth himfelf bound vntoo him, (as all of vs are exceedingly,) so to acknowledge by our thanksgiuing, that he is our rightuousnes, our holynes, our victorye, our ioy, our glorie,
and After as every man feeleth himself bound unto him, (as all of us Are exceedingly,) so to acknowledge by our thanksgiving, that he is our righteousness, our holiness, our victory, our joy, our glory,
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and our happinesse, that wee may performe the thi•g which is sayd in Ieremie, whosoeuer glorieth, let him glorie in the Lord, bycause it is he that woorketh ryghtuousnesse, Iustice, and mercy.
and our happiness, that we may perform the thi•g which is said in Ieremie, whosoever Glorieth, let him glory in the Lord, Because it is he that worketh Righteousness, justice, and mercy.
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Yee see then that wee must rest wholly vppon our God, or else all the vertuousnesse which wee seeme too haue before men, shalbee but filth and dung.
Ye see then that we must rest wholly upon our God, or Else all the vertuousnesse which we seem too have before men, shalbe but filth and dung.
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Now then, haue wee fayth? Charitie must be matched with it, and wee must liue euenly and vpryghtly one with another,
Now then, have we faith? Charity must be matched with it, and we must live evenly and vpryghtly one with Another,
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& euery of vs acknowledge thus, I was not created for my self, nor to seeke myne own priuate benefyte & commoditie,
& every of us acknowledge thus, I was not created for my self, nor to seek mine own private benefit & commodity,
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but for the benefite of my neighbours also.
but for the benefit of my neighbours also.
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And therfore let vs absteyne frō al guile, wrong, outrage, and malice, and indeuer to serue eche others turne, according too our abilitie.
And Therefore let us abstain from all guile, wrong, outrage, and malice, and endeavour to serve eke Others turn, according too our ability.
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That is the perfection of good lyfe.
That is the perfection of good life.
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Saint Paule hauing spoken alredie of fayth, addeth now, that wee must also bee grounded in Charitie:
Saint Paul having spoken already of faith, adds now, that we must also be grounded in Charity:
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as if he should say, wee must not haue alonly some fit (or pang of loue) as manie men haue:
as if he should say, we must not have alonely Some fit (or pang of love) as many men have:
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but there must bee a stedfastnesse and euen holding on in it all our lyfe long.
but there must be a steadfastness and even holding on in it all our life long.
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Behold, a huge building may be ouerthrowen with one blast of wynd, if it be not set vppon a sure foundaton.
Behold, a huge building may be overthrown with one blast of wind, if it be not Set upon a sure foundaton.
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Also a man may set vp a greate tree:
Also a man may Set up a great tree:
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but if the roote bee cut asunder, what will come of it? It must needes fall downe out of hand,
but if the root be Cut asunder, what will come of it? It must needs fallen down out of hand,
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or else if it haue some hold a the one ende for a tyme, it must needes wither at the heate of the Sunne.
or Else if it have Some hold a the one end for a time, it must needs wither At the heat of the Sun.
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Euen so is it with vs, when we haue a greate zeale which is not well rooted in our hartes:
Eve so is it with us, when we have a great zeal which is not well rooted in our hearts:
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for it wilbee but as a maske or a gay showe before men.
for it wilbee but as a mask or a gay show before men.
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That is the cause why Saint Paule exhorteth vs purposely too bee grounded in charitie, too the intent too correct the vyce of louing, by startes or fits (as they say) which is too common a thing.
That is the cause why Saint Paul exhorteth us purposely too be grounded in charity, too the intent too correct the vice of loving, by starts or fits (as they say) which is too Common a thing.
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Neuerthelesse, it were a fondnesse too conclu•• therefore, that our saluation were grounded vppon our good woorkes.
Nevertheless, it were a fondness too conclu•• Therefore, that our salvation were grounded upon our good works.
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For heere he treateth not of the cause of our saluation, but •nly how wee ought too rule our lyfe.
For Here he Treateth not of the cause of our salvation, but •nly how we ought too Rule our life.
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Agein, wee knowe there is but one onely foundation of the Church, as S. Paule sayeth in the third chapter of the second Epistle too Cori•thians, and as wee haue seene alredie in this selfsame Epistle,
Again, we know there is but one only Foundation of the Church, as S. Paul Saith in the third chapter of the second Epistle too Cori•thians, and as we have seen already in this selfsame Epistle,
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and specially as Iesus Christ himself declareth in the sixteenth chapter of Saint Matthew.
and specially as Iesus christ himself Declareth in the sixteenth chapter of Saint Matthew.
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And which is that foundation? It is Iesus Christ, and no man can lay any other than that which the Prophetes and Apostles haue layd,
And which is that Foundation? It is Iesus christ, and no man can lay any other than that which the prophets and Apostles have laid,
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and wee must hold our selues too it at this day, and euen vntoo the worldes end.
and we must hold our selves too it At this day, and even unto the world's end.
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And yit may wee not ceasse too bee rooted in loue by meanes of our Lord Iesus Christ.
And yet may we not cease too be rooted in love by means of our Lord Iesus christ.
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When men demaund what is the cause of our saluation, by what meane wee be brought into his fauour,
When men demand what is the cause of our salvation, by what mean we be brought into his favour,
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and how wee may come vntoo hym, and cal vpon hym with full trust: (wee must answeare) it is, bycause our Lord Iesus Christe is giuen vs,
and how we may come unto him, and call upon him with full trust: (we must answer) it is, Because our Lord Iesus Christ is given us,
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and it is he in whom the fulnesse of the Godhead dwelleth. Now wee bee yit farre of from such perfection:
and it is he in whom the fullness of the Godhead dwells. Now we be yet Far of from such perfection:
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Howbeit, forasmuch as wee bee grounded vpon our Lord Iesus Christ, wee haue a steadynesse that continueth all our life.
Howbeit, forasmuch as we be grounded upon our Lord Iesus christ, we have a steadynesse that Continueth all our life.
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So then let vs marke, that Saint Paule exhorteth vs here too true stedfastnesse, too the intent we should neuer bee weery of wel doing,
So then let us mark, that Saint Paul exhorteth us Here too true steadfastness, too the intent we should never be weary of well doing,
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though wee haue neuer so many occasions too thrust vs aside.
though we have never so many occasions too thrust us aside.
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For euen such as are best mynded (too see too) doo neuerthelesse take pritch at it,
For even such as Are best minded (too see too) do nevertheless take pritch At it,
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when men shewe themselues vnkind towardes them:
when men show themselves unkind towards them:
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and when they consider, that for their well dooing men wyll requite them with all euyll, they bee sore greeued at it,
and when they Consider, that for their well doing men will requite them with all evil, they be soar grieved At it,
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and become quite out of hart.
and become quite out of heart.
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And that is a cause why so fewe continue in the feare of God, and walke as they ought too doo:
And that is a cause why so few continue in the Fear of God, and walk as they ought too do:
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for it seemeth too them, that they haue lost their labour in doing well.
for it seems too them, that they have lost their labour in doing well.
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Agein, there foloweth this inconuenience also, that the wicked take occasion too rush out so much more intoo all maner of harmfulnesse:
Again, there Followeth this inconvenience also, that the wicked take occasion too rush out so much more into all manner of harmfulnesse:
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so that if a man liue in simplicitie, and beare the wrongs paciently that are doone vntoo hym:
so that if a man live in simplicity, and bear the wrongs patiently that Are done unto him:
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all men wyll bee dooing with him, and euery man would eate hym vp, as if he were a sheepe among an hundred Woolues.
all men will be doing with him, and every man would eat him up, as if he were a sheep among an hundred Wolves.
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Such as are easily intreated too giue of their goodes too their neighbours, seeme too bee set out too the spoyle,
Such as Are Easily entreated too give of their goods too their neighbours, seem too be Set out too the spoil,
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and euery man wyll bee catching al that euer he can from them.
and every man will be catching all that ever he can from them.
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When men see so lea•de dealings in th• world, it maketh euery man too take out his owne share, as men say.
When men see so lea•de dealings in th• world, it makes every man too take out his own share, as men say.
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But contrariwise it is told vs heere, that if wee bee rooted and grounded in charitie,
But contrariwise it is told us Here, that if we be rooted and grounded in charity,
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although men thrust vs aside, and discorage vs by their vnthankfulnesse:
although men thrust us aside, and discourage us by their unthankfulness:
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yit wyll wee not ceasse too hold out in well dooing, bicause wee haue a good and deepe roote.
yet will we not cease too hold out in well doing, Because we have a good and deep root.
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And S. Paule hauing spoken so of the good will that wee ought 〈 ◊ 〉 beare towardes our neyghbours, returneth too his matter of fayth.
And S. Paul having spoken so of the good will that we ought 〈 ◊ 〉 bear towards our neighbours, returns too his matter of faith.
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And surely the cheef poynt for vs, is too knowe that God auoweth vs for his children,
And surely the chief point for us, is too know that God avoweth us for his children,
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and that our sinnes are forgiuen vs, so as he taketh vs for ryghtuous.
and that our Sins Are forgiven us, so as he Takes us for righteous.
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If wee haue not that, how can we fynd any sweetnesse in seruing and honoring of him? And how or with what corage can we pray to him? What prayse can wee offer to him? Too bee short, it standeth vs on hand too bee certified of the infinite good that is doone vs by our Lord Iesus Christ, too the end wee may bee rauished in loue with our God,
If we have not that, how can we find any sweetness in serving and honouring of him? And how or with what courage can we pray to him? What praise can we offer to him? Too be short, it Stands us on hand too be certified of the infinite good that is done us by our Lord Iesus christ, too the end we may be ravished in love with our God,
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and inflamed with a ryght zeale to obey him, and holde our selues short vnder his awe, too honor him with all our thoughtes, with all our affections, and with all our hartes.
and inflamed with a right zeal to obey him, and hold our selves short under his awe, too honour him with all our thoughts, with all our affections, and with all our hearts.
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The cause then why S. Paule contineweth this matter, is to prynt it in the myndes of the faythfull, where their saluation lyeth,
The cause then why S. Paul contineweth this matter, is to print it in the minds of the faithful, where their salvation lies,
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and how they may bee sure of it. And so much the more doo wee see what the wretchednesse of the world is.
and how they may be sure of it. And so much the more do we see what the wretchedness of the world is.
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and how that commeth too passe, and by what meanes wee obteyne so greate a benefyte:
and how that comes too pass, and by what means we obtain so great a benefit:
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For there is none other assurance, than the calling vppon God on this groundworke, so as a man bee lifted vp by fayth too offer himself into his presence.
For there is none other assurance, than the calling upon God on this groundwork, so as a man be lifted up by faith too offer himself into his presence.
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But on the contrary part, we see how men haue gone too worke.
But on the contrary part, we see how men have gone too work.
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And in deede they haue not bin ashamed in the popedome, too say, that wee ought too bee alwayes doubtfull of our saluation,
And in deed they have not been ashamed in the popedom, too say, that we ought too be always doubtful of our salvation,
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and that wee cannot haue a sure beleefe of it. And it is not the ignorant sort which say so:
and that we cannot have a sure belief of it. And it is not the ignorant sort which say so:
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but all the doctors of their Sinagoges hold it for an article of their fayth, that wee ought too bee alwayes in a mamering and doubtfull.
but all the Doctors of their Synagogues hold it for an article of their faith, that we ought too be always in a mamering and doubtful.
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And that is euen as much as too cast men vp at aduenture vntoo Satan.
And that is even as much as too cast men up At adventure unto Satan.
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So much the more therfore behoueth it vs too beare well in mynd the doctrine that is conteyned heere, that is to wit, that when wee once knowe the loue that God beareth vs in our Lord Iesus Christ,
So much the more Therefore behooves it us to bear well in mind the Doctrine that is contained Here, that is to wit, that when we once know the love that God bears us in our Lord Iesus christ,
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and in such wyse as he hath witnessed it too vs by his death and passion,
and in such wise as he hath witnessed it too us by his death and passion,
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and dooth still dayly warrant it by his Gospell: wee haue the perfect knowledge, and such as shall giue vs full happinesse.
and doth still daily warrant it by his Gospel: we have the perfect knowledge, and such as shall give us full happiness.
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And that is the cause why he sayeth, too the end yee may learne with all the Sayncts, what his heyght,
And that is the cause why he Saith, too the end ye may Learn with all the Saints, what his height,
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& depth, and wydnesse, and thicknesse is: that yee may knowe all this, sayeth he.& depth, and wydnesse, and thickness is: that ye may know all this, Saith he.
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How now? Ment S. Paule too make vs Carpenters or Masons, that he speaketh heere as of the heygth of a buylding? Intendes he to teach vs th• science of Masourie, that he speaketh thus of wydenesse? No:
How now? Meant S. Paul too make us Carpenters or Masons, that he speaks Here as of the height of a building? Intends he to teach us th• science of Masourie, that he speaks thus of wydenesse? No:
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but he openeth his owne meaning by & by, saying: It is the Loue that hath bin shevved vs in Iesus Christ.
but he Openeth his own meaning by & by, saying: It is the Love that hath been showed us in Iesus christ.
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Therfore when wee once knowe how well God loueth vs, and how inestimable the mercie is, wherof he hath giuen vs so good a pledge, in the person of his only sonne:
Therefore when we once know how well God loves us, and how inestimable the mercy is, whereof he hath given us so good a pledge, in the person of his only son:
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wee haue all that can bee, sayeth he.
we have all that can be, Saith he.
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Let vs inforce all our wittes both vpward and downeward, let vs stye aboue the cloudes, let vs pierce too the Centre of the earth, let vs go downe too the bottoms of the deepes,
Let us enforce all our wits both upward and downward, let us stye above the Clouds, let us pierce too the Centre of the earth, let us go down too the bottoms of the deeps,
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and let vs rake ouer sea and land, yit shall there bee nothing but vanitie and leazing.
and let us rake over sea and land, yet shall there be nothing but vanity and leazing.
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When wee haue ended all our wyndlasses, surely weee may peraduenture discourse lyke folk that are verie suttle,
When we have ended all our wyndlasses, surely weee may Peradventure discourse like folk that Are very subtle,
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& haue learned the vnderstanding of manie things:
& have learned the understanding of many things:
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but yit shall there bee no substance in vs. But when wee once knowe that God is our father in Iesus Christ,
but yet shall there be no substance in us But when we once know that God is our father in Iesus christ,
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yea and beyond our thinking too. yea and beyond our thinking too.
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that is the thing (sayeth he) whertoo wee must hold vs. For it is the trew measure of our fayth, they bee the bondes of it,
that is the thing (Saith he) whertoo we must hold us For it is the true measure of our faith, they be the bonds of it,
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and whosoeuer couers too knowe more, dooth but go astray, as though he would wilfully enter intoo a maze, wheroutof he could neuer wynd himself agein.
and whosoever covers too know more, doth but go astray, as though he would wilfully enter into a maze, wheroutof he could never wind himself again.
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Wherfore let vs hold our selues contented with Iesus Christ as he is, and as he vttereth himself by his Gospell,
Wherefore let us hold our selves contented with Iesus christ as he is, and as he uttereth himself by his Gospel,
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and then shall wee bee filled full, sayeth S. Paule. With what filling? Euen with the fulnesse of God, sayeth he.
and then shall we be filled full, Saith S. Paul. With what filling? Eve with the fullness of God, Saith he.
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As if he should say, Wretched folke as wee bee, there is none of vs but he coueteth knowledge,
As if he should say, Wretched folk as we be, there is none of us but he covets knowledge,
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and it is a naturall desyre which burneth all men.
and it is a natural desire which burns all men.
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Insomuch that wee shall see many which consume all their goods, and spare nother their bodyes nor their lyues.
Insomuch that we shall see many which consume all their goods, and spare neither their bodies nor their lives.
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And what too doo? Too get knowledge. Wee shall see othersome trot from place too place.
And what too do? Too get knowledge. we shall see Othersome trot from place too place.
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And what too doo? Too get knowledge.
And what too do? Too get knowledge.
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All men then haue that desyre, some more, and some lesse, and there is not so ignorant a person, which would not faine come too knowledge.
All men then have that desire, Some more, and Some less, and there is not so ignorant a person, which would not feign come too knowledge.
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Now then, seeyng wee bee all inclyned thertoo of nature: let vs learne which is the trew knowledge.
Now then, seeing we be all inclined thertoo of nature: let us Learn which is the true knowledge.
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In deede there are sciences which are behoofefull too passe this world withall, and requisite it is that men should haue artes and trades,
In deed there Are sciences which Are behooveful too pass this world withal, and requisite it is that men should have arts and trades,
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and also the liberall sciences, as they be termed. All these are good, if they bee referred too their dew endes.
and also the liberal sciences, as they be termed. All these Are good, if they be referred too their due ends.
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But yit notwithstanding wee must come too the Science of Sciences: for that is it which will neuer fayle.
But yet notwithstanding we must come too the Science of Sciences: for that is it which will never fail.
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For when a man shall haue trotted all the earth ouer, (about other Sciences,) what profyt• wyll come of it? It will bee but vanitie, as I sayde afore.
For when a man shall have trotted all the earth over, (about other Sciences,) what profyt• will come of it? It will be but vanity, as I said afore.
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Wherefore let vs not seeke any thing out of Iesus Christ, but let vs rest wholly there,
Wherefore let us not seek any thing out of Iesus christ, but let us rest wholly there,
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and not swarue any whit at all from him. And heere wee see first of all, the thing that I haue touched already heeretoofore:
and not swerve any whit At all from him. And Here we see First of all, the thing that I have touched already heeretoofore:
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namely, that if wee knewe wel what our Lord Iesus Christ is, wee would easly giue ouer all other things, according as it is sayd in the third too the Philippians, that S. Paule counted all his former high esteemed things as losse and dung, to the end he might hold himself too Iesus Christ,
namely, that if we knew well what our Lord Iesus christ is, we would Easily give over all other things, according as it is said in the third too the Philippians, that S. Paul counted all his former high esteemed things as loss and dung, to the end he might hold himself too Iesus christ,
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and that he went forewarde therein all the tyme of his life, yea and did as it were hold his armes stretched out too catch it, as he himself protesteth.
and that he went forward therein all the time of his life, yea and did as it were hold his arms stretched out too catch it, as he himself protesteth.
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Yee see then, that the thing which wee haue too marke heere, is, that when wee once knowe that Iesus Christ,
Ye see then, that the thing which we have too mark Here, is, that when we once know that Iesus christ,
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and the benefits that he bringeth vs, namely that wee may resort too God in his name with full trust:
and the benefits that he brings us, namely that we may resort too God in his name with full trust:
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we shall no more haue our mynds so vexed with vnquietnesse, but wee shal stand fast and stedy in pure simplicitie of the Gospell.
we shall no more have our minds so vexed with unquietness, but we shall stand fast and steady in pure simplicity of the Gospel.
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Howbeit, for the better vnderstanding hereof, let vs see how men speake of our Lord Iesus Christ.
Howbeit, for the better understanding hereof, let us see how men speak of our Lord Iesus christ.
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In deede they wyll call hym the sonne of God, and they wyll take hym for theyr Redeemer:
In deed they will call him the son of God, and they will take him for their Redeemer:
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but in the meane whyle they wyl make a doale of his offices, and part them here and there as a pray.
but in the mean while they will make a dole of his Offices, and part them Here and there as a prey.
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The holy Scripture calleth him the onely Priest, bycause it belongeth alonly vntoo him too reconcyle vs vntoo God.
The holy Scripture calls him the only Priest, Because it belongeth alonely unto him too reconcile us unto God.
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And how many doo now adayes take that vppon them? Euen as many Moonks, Freers, Masse Priests,
And how many do now adays take that upon them? Eve as many Monks, Friars, Mass Priests,
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and Hipocrites as bee in the world: for they sell their prayers, as though Iesus Christ had resigned his place vnto them.
and Hypocrites as be in the world: for they fell their Prayers, as though Iesus christ had resigned his place unto them.
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And vnder pretence therof, they deuoure all the wealth of the world, and in the meane whyle Iesus Christ is thrust a great way of.
And under pretence thereof, they devour all the wealth of the world, and in the mean while Iesus christ is thrust a great Way of.
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Agein, it is sayd, that by the one sacrifize which he offered once for all, he hath gotten vs grace and saluation,
Again, it is said, that by the one sacrifice which he offered once for all, he hath got us grace and salvation,
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yea euen for euer, so that his death and passion appeaseth Gods wrath, bycause that therby we haue full rightuousnesse.
yea even for ever, so that his death and passion appeaseth God's wrath, Because that thereby we have full righteousness.
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But yit for all this, the Masse is brought in, as though the sacrifize that Iesus Christ offered in his owne person, were but a bare figure,
But yet for all this, the Mass is brought in, as though the sacrifice that Iesus christ offered in his own person, were but a bore figure,
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and that the thing which the Papists haue inuented, were the only meane (as they say) too purchace fauour at Gods hand.
and that the thing which the Papists have invented, were the only mean (as they say) too purchase favour At God's hand.
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For the whoremaster goes thither too pay his raunsome:
For the whoremaster Goes thither too pay his ransom:
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so does the drunkard, the wicked swearer, the looce liuer, the piller and poller, the quareller, the glutton, the eater vp of his neighbour:
so does the drunkard, the wicked swearer, the lose liver, the pillar and poller, the quarreller, the glutton, the eater up of his neighbour:
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all these resort too the Masse for their raunsome, and beare them selues on hand, that God is well appayd.
all these resort too the Mass for their ransom, and bear them selves on hand, that God is well apayed.
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And in the meane whyle what becommeth of the sacrifize of Iesus Christ? Tush, that must be thrust vnder foote.
And in the mean while what becomes of the sacrifice of Iesus christ? Tush, that must be thrust under foot.
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Agein, it is sayd, that Iesus Christ is our onely Aduocate, which maketh intercession for vs vntoo God his father.
Again, it is said, that Iesus christ is our only Advocate, which makes Intercession for us unto God his father.
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Yit notwithstanding, in the Popedome there are whole warreins and Swarmes of Patrons, which euery man hath forged of his owne brayne.
Yet notwithstanding, in the Popedom there Are Whole warreins and Swarms of Patrons, which every man hath forged of his own brain.
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And they bee not contented alonly with the Apostles and Martirs:
And they be not contented alonely with the Apostles and Martyrs:
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but they must also haue their S. Christopher, & their S. Catherin, which are night Ghosts that were neuer borne in the world:
but they must also have their S. Christopher, & their S. Catherine, which Are night Ghosts that were never born in the world:
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but looke whatsoeuer the diuell did put in their heads, it was receyued. Agein, it is sayd, that Iesus Christ is our rightuousnesse.
but look whatsoever the Devil did put in their Heads, it was received. Again, it is said, that Iesus christ is our righteousness.
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But what for that? Yit neuerthelesse euery man takes vpon him too make attonement with God by his owne woorks.
But what for that? Yet nevertheless every man Takes upon him too make atonement with God by his own works.
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And therevppon sprang the ground worke of merits and of all the rest.
And thereupon sprang the ground work of merits and of all the rest.
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Agein, it is sayd that Iesus Christ is our loadestarre, and the way wherby wee must come too God his father, and finally too euerlasting saluation:
Again, it is said that Iesus christ is our loadestarre, and the Way whereby we must come too God his father, and finally too everlasting salvation:
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and yit will they needes haue whatsoeuer commeth in their owne imagination.
and yet will they needs have whatsoever comes in their own imagination.
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O (say they) mee thinks this is good, and seeing I doo it of a good intent,
O (say they) me thinks this is good, and seeing I do it of a good intent,
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why should not God take it in good worth? Thus they make God a pretie fellow to stoope at their appoyntment,
why should not God take it in good worth? Thus they make God a pretty fellow to stoop At their appointment,
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and as a Iacke to creepe vnder their sleeue (at their pleasure.) See how proud men are,
and as a Jack to creep under their sleeve (At their pleasure.) See how proud men Are,
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whē they once turne away from Gods pure truth vnto their own foolish inuentions, so as there is not so pure and sound a thing, which they corrupt not.
when they once turn away from God's pure truth unto their own foolish Inventions, so as there is not so pure and found a thing, which they corrupt not.
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What is then the cause that all things haue bin turned vpside down in Poperie? It is for that they knew not Iesus Christ for such a one as he is set forth in the Gospell,
What is then the cause that all things have been turned upside down in Popery? It is for that they knew not Iesus christ for such a one as he is Set forth in the Gospel,
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but onely haue made, I wote not what, a dead and vnauaylable thing of him, and kept no more but the bare name and titles of him.
but only have made, I wot not what, a dead and unavailable thing of him, and kept no more but the bore name and titles of him.
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Then is it not ynough for vs to say, we beleeue in Iesus Christ, and that wee take him for our redeemer:
Then is it not enough for us to say, we believe in Iesus christ, and that we take him for our redeemer:
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but wee must also knowe to wha• purpose hee is sent vs of God his father,
but we must also know to wha• purpose he is sent us of God his father,
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and what benef•ts hee hath brought vs. When wee once knowe all this: then shall wee bee filled with him.
and what benef•ts he hath brought us When we once know all this: then shall we be filled with him.
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We shal not neede to go bibbling heere and there, nor to lap or licke vp mudde and stinking water one where or other,
We shall not need to go bibbling Here and there, nor to lap or lick up mud and stinking water one where or other,
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for want of meate ad drink that is fit for vs. Our Lord Iesus Christ hath told vs, that wee shall fynd both meate and drinke in him,
for want of meat and drink that is fit for us Our Lord Iesus christ hath told us, that we shall find both meat and drink in him,
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so as wee may throughly satisfye our selues both with meate and drink that is good & wholsome for the nurrishmēt of our soules.
so as we may thoroughly satisfy our selves both with meat and drink that is good & wholesome for the nourishment of our Souls.
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So much the more therfore behoueth it vs to go thither:
So much the more Therefore behooves it us to go thither:
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& when we reade the holy scripture, let the mark that we looke at, be alwayes too know what the grace of God is which he hath shewed vs in the person of his onely sonne:
& when we read the holy scripture, let the mark that we look At, be always too know what the grace of God is which he hath showed us in the person of his only son:
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and when wee once know it, wee shall haue profited very well in Gods 〈 ◊ 〉,
and when we once know it, we shall have profited very well in God's 〈 ◊ 〉,
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& may well cast away all other things as filth & poyson.
& may well cast away all other things as filth & poison.
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In deede 〈 ◊ 〉 doctrines will haue some sauor at the first syght, for wee see 〈 … 〉 doo alwayes follow that which Saint Paul speakes in the second too the Colossians, that is to wit, that bycause theyr dreames and dotages haue some showe of wisdome, therfore they giue themselues vntoo them.
In deed 〈 ◊ 〉 doctrines will have Some savour At the First sight, for we see 〈 … 〉 do always follow that which Saint Paul speaks in the second too the colossians, that is to wit, that Because their dreams and dotages have Some show of Wisdom, Therefore they give themselves unto them.
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But we must vnderstand that there is no trew foode, but that which God giueth vs,
But we must understand that there is no true food, but that which God gives us,
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and that it is his will to prouide vs of all things which he knoweth too bee needfull for vs. Will wee then bee filled without him? Thinke we, that if wee seeke too the Uirgin marie,
and that it is his will to provide us of all things which he Knoweth too be needful for us Will we then be filled without him? Think we, that if we seek too the Virgae marry,
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and call hir the moother of grace (after the maner of the papists, which doo commonly giue hir that title):
and call his the mother of grace (After the manner of the Papists, which do commonly give his that title):
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wee shall there fynd the things that we want:
we shall there find the things that we want:
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Surely it is all one as if we would go seeke foode, & snatch here a bit & there a bit by morsels & gobbets.
Surely it is all one as if we would go seek food, & snatch Here a bit & there a bit by morsels & gobbets.
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But Iesus Christ sayth, Come vnto me, & ye shal fynd all that you haue neede of:
But Iesus christ say, Come unto me, & you shall find all that you have need of:
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according wherunto, it is sayd, that al the treasures of wisdome & knowledge are inclozed in him.
according whereunto, it is said, that all the treasures of Wisdom & knowledge Are inclozed in him.
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Thē if we once know the loue that God his father hath shewed vs in his person: Them if we once know the love that God his father hath showed us in his person:
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we shal haue the fulnesse of all wisdome, we shal no more neede too trot heere and there, wee shall no more neede too go vp nor downe, nor farre, nor wyde:
we shall have the fullness of all Wisdom, we shall no more need too trot Here and there, we shall no more need too go up nor down, nor Far, nor wide:
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for wee shall haue wholly whatsoeuer is good and requisite for our welfare.
for we shall have wholly whatsoever is good and requisite for our welfare.
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When wee heare this, must it not needes be, that wee be as good as bewitched,
When we hear this, must it not needs be, that we be as good as bewitched,
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if wee beleeue not God, too rest wholly vppon his sayings, without flinging abrode after that fashyon,
if we believe not God, too rest wholly upon his sayings, without flinging abroad After that fashion,
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and without making of so manie wyndlasss to trubble and tyre our selues too no purpose? And that it is which is ment in the Prophet Esay, where he sayeth, Go tread in your owne wayes:
and without making of so many wyndlasss to trubble and tyre our selves too no purpose? And that it is which is meant in the Prophet Isaiah, where he Saith, Go tread in your own ways:
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and when yee haue compassed and gone about both heauen and earth, what shall it boote yee? Then if wee bee so blynd as too stray out heere and there,
and when ye have compassed and gone about both heaven and earth, what shall it boot ye? Then if we be so blind as too stray out Here and there,
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and cannot keepe the way that is shewed vs, but will needs go dig pits at our own pleasure, and forsake the spring of liuing water, which God hath set before our eyes:
and cannot keep the Way that is showed us, but will needs go dig pits At our own pleasure, and forsake the spring of living water, which God hath Set before our eyes:
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it is good reason that wee should bee both ahungered and athirst, & ly broyling in our owne foolish lusts, to trot to and fro like women with chyld, which long too eate char Coales,
it is good reason that we should be both ahungered and athirst, & lie broiling in our own foolish Lustiest, to trot to and from like women with child, which long too eat char Coals,
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and had leuer drink the water of some puddle, thā the water of a fayre clere spring.
and had lever drink the water of Some puddle, than the water of a fair clear spring.
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If wee fall too gadding in that maner after Satan, and bee •gre of his illuzions and trumperie,
If we fallen too gadding in that manner After Satan, and be •gre of his illuzions and trumpery,
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and cannot content our selues with the good that our Lord setteth afore vs:
and cannot content our selves with the good that our Lord sets afore us:
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must it not needes be, that we be worse than bewitched, and that the diuel hath made vs stark beasts? So then, let vs vndestand first of all, that all things which men can bring vs of their owne behalf, are but tryfles or rather illuzions of Satan.
must it not needs be, that we be Worse than bewitched, and that the Devil hath made us stark beasts? So then, let us understand First of all, that all things which men can bring us of their own behalf, Are but trifles or rather illuzions of Satan.
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And secondly, that when the •ori•ture •etteth Iesus Christ afore vs, it is not for nought told vs, that wee must rest wholly vppon him,
And secondly, that when the •ori•ture •etteth Iesus christ afore us, it is not for nought told us, that we must rest wholly upon him,
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and hold vs too him, when wee be come thither, bycause he hath the fulnesse of all goodnesse in him,
and hold us too him, when we be come thither, Because he hath the fullness of all Goodness in him,
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and therfore wee neede not too bee haled too and fro, or too take too greate peyne in seeking the things that are needfull for vs,
and Therefore we need not too be haled too and from, or too take too great pain in seeking the things that Are needful for us,
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nor finally too wander any more abrode, but to stick wholly vntoo him, as too our perfect and souere in blisfulnesse.
nor finally too wander any more abroad, but to stick wholly unto him, as too our perfect and souere in blisfulnesse.
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Thirdly, we must consider in Iesus Christ, the infinit grace that is brought vs, and imparted too vs by his meanes.
Thirdly, we must Consider in Iesus christ, the infinite grace that is brought us, and imparted too us by his means.
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And Saint Paule in saying heere the Loue, sendeth vs too the wellspring.
And Saint Paul in saying Here the Love, sends us too the wellspring.
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For though wee knew all Gods secretes, and were priuie too the rest of his will:
For though we knew all God's secrets, and were privy too the rest of his will:
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what were it, till we were perswaded of the loue that he beareth vs? For wee see that when any man speakes of God too the vnbeleeuers, it dooth so greeue them, that they wote not where too become,
what were it, till we were persuaded of the love that he bears us? For we see that when any man speaks of God too the unbelievers, it doth so grieve them, that they wot not where too become,
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and it is but a matter of heauinesse too them, bycause they conceyue nothing but rigour in him.
and it is but a matter of heaviness too them, Because they conceive nothing but rigour in him.
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But when his grace and fatherly goodnesse is vttered vntoo vs, as he hath shewed it in our Lord Iesus Christ:
But when his grace and fatherly Goodness is uttered unto us, as he hath showed it in our Lord Iesus christ:
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then come we boldly vntoo him, and wee bee no more afrayd of his seate, but haue familiar accesse to it:
then come we boldly unto him, and we be no more afraid of his seat, but have familiar access to it:
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and therin he dooth vs an inestimable good turne, such a one as surmounteth all that euer wee can wish in this world, according as S. Paule setteth vs it downe heere.
and therein he doth us an inestimable good turn, such a one as surmounteth all that ever we can wish in this world, according as S. Paul sets us it down Here.
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And so yee see what this saying, the Loue of God, importeth.
And so ye see what this saying, the Love of God, imports.
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And he sayeth purposely, in Iesus Christ, bycause that without him wee could not bee beloued of God.
And he Saith purposely, in Iesus christ, Because that without him we could not be Beloved of God.
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For let Iesus Christ bee (as yee would say) let alone, and let vs put the cace that wee thought vppon God,
For let Iesus christ bee (as ye would say) let alone, and let us put the case that we Thought upon God,
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and that wee did apply all our wits theraboutes, and therwithall that wee bethought vs of our selues also:
and that we did apply all our wits theraboutes, and therewithal that we bethought us of our selves also:
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what were all this? Wee shall fynd such an incomprehensible maiestie in God, as shall swallowe vs vp lyke a deepe gulf.
what were all this? we shall find such an incomprehensible majesty in God, as shall swallow us up like a deep gulf.
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Agein, his Iustice is so perfect, as it wilbee much lesse possible for vs to stand before it,
Again, his justice is so perfect, as it wilbee much less possible for us to stand before it,
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than for Snowe to abyde ageinst the Sunne.
than for Snow to abide against the Sun.
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Now when wee come too our selues, wee must needes see a sea of all miserie before vs, that is to wit, that our senses are blynd, that wee bee vtterly vnfurnished of all vertew, that wee bee giuen too all euill, that wee bee hild downe vnder the thraldome of sin,
Now when we come too our selves, we must needs see a sea of all misery before us, that is to wit, that our Senses Are blind, that we be utterly unfurnished of all virtue, that we be given too all evil, that we be held down under the thraldom of since,
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and that nothing in vs (no not euen of the excellentest thinges that wee thinke our selues too haue) which is not lothsome before God.
and that nothing in us (no not even of the excellentest things that we think our selves too have) which is not loathsome before God.
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Therfore when we once know these twoo things, that is too wit, when we haue once conceyued a terrour of Gods maiestie,
Therefore when we once know these twoo things, that is too wit, when we have once conceived a terror of God's majesty,
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and bee drowned in despayre at the syght of our selues, then let vs afterward go seeke al the meanes that can bee,
and be drowned in despair At the sight of our selves, then let us afterwards go seek all the means that can be,
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and let vs call the Angels too help, and they will come neuer the neerer vs for all that.
and let us call the Angels too help, and they will come never the nearer us for all that.
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Let vs take the Hee sayntes and Shee sayntes, aud by what tytle can they belong too vs? Nay rather wee bee separated from them.
Let us take the He Saints and She Saints, and by what title can they belong too us? Nay rather we be separated from them.
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And agein, will God who is the fountayne of all purenesse receyue vs, vs (I say) which are so wretched creatures? Thinke we that he will intermeddle himself with our filth and vnclennesse? No:
And again, will God who is the fountain of all pureness receive us, us (I say) which Are so wretched creatures? Think we that he will intermeddle himself with our filth and uncleanness? No:
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but contrariwyse he must needes abhorre vs. So then, it is not without cause that Saint Paule hauing spoken heere expresly of Gods Loue, to the intent wee myght know that he dooth iustly hate vs,
but contrariwise he must needs abhor us So then, it is not without cause that Saint Paul having spoken Here expressly of God's Love, to the intent we might know that he doth justly hate us,
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so long as he beholdeth vs in our owne naturall state:
so long as he beholdeth us in our own natural state:
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addeth immediatly, that the same loue is grounded vpon the bludshed of our Lord Iesus Christ, too the end that all our spottes should bee scoured away thereby,
adds immediately, that the same love is grounded upon the bloodshed of our Lord Iesus christ, too the end that all our spots should be scoured away thereby,
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and wee bee so clenzed, as wee myght not bring anye thing hensfoorth before God, which myght displease him
and we be so clenzed, as we might not bring any thing hensfoorth before God, which might displease him
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And by that meanes are wee discharged and quit of all our dettes, bycause he hath yeelded perfect obedience.
And by that means Are we discharged and quit of all our debts, Because he hath yielded perfect Obedience.
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Lo how our stubbornnesse is doone away, and shall neuer come too account, bycause he offered himself in sacrifice for vs. Lo how wee be set free from all thraldome,
Lo how our stubbornness is done away, and shall never come too account, Because he offered himself in sacrifice for us Lo how we be Set free from all thraldom,
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bycause he hath ouercome both the diuell and death, and sinne, too our benefite. Lo how wee at this day inioy his victory, and make our tryumphe of it.
Because he hath overcome both the Devil and death, and sin, too our benefit. Lo how we At this day enjoy his victory, and make our triumph of it.
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And so wee see briefly, how God hath loued vs in Iesus Christ.
And so we see briefly, how God hath loved us in Iesus christ.
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Agein, when we know this, we must vnderstand also, that we must not make long fetches any more,
Again, when we know this, we must understand also, that we must not make long Fetches any more,
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ne trubble our selues in vayne, in stying vpward by our fond speculations, or in going downeward by our fantasticall imaginations,
ne trubble our selves in vain, in stying upward by our found speculations, or in going downward by our fantastical Imaginations,
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and in the meane whyle let Iesus Christ alone, as though he were too farre of from vs. For he commeth neere vs,
and in the mean while let Iesus christ alone, as though he were too Far of from us For he comes near us,
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yea he dwelleth in vs, he will haue vs knit •ntoo him, so as wee should bee his body,
yea he dwells in us, he will have us knit •ntoo him, so as we should be his body,
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and lyuely members of his owne substance.
and lively members of his own substance.
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Sith it is so, let vs learne to hold our selues in such wise vntoo him,
Sith it is so, let us Learn to hold our selves in such wise unto him,
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as nothing may turne vs from him. And although we may be tempted by our owne fancies, too shrinke away from him:
as nothing may turn us from him. And although we may be tempted by our own fancies, too shrink away from him:
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yit let vs cut of all such occasion, and get the vpper hand by fayth.
yet let us Cut of all such occasion, and get the upper hand by faith.
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And when wee haue so doone, let vs vnderstand, that God will still shewe himselfe a louing,
And when we have so done, let us understand, that God will still show himself a loving,
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and kindharted father towardes vs, and that Iesus Christ also will doo the dewtie of a shepherd towardes vs,
and kindhearted father towards us, and that Iesus christ also will do the duty of a shepherd towards us,
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if wee herken too his voyce, and rest wholly vppon him, not doubting but that he will preserue vs,
if we harken too his voice, and rest wholly upon him, not doubting but that he will preserve us,
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so as wee shallbee safe vnder his protection, as he himself protesteth, saying, that he will receyue all that are giuen him of God his father, and so keepe them when he hath receyued them,
so as we shallbee safe under his protection, as he himself protesteth, saying, that he will receive all that Are given him of God his father, and so keep them when he hath received them,
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as none of them shall perish, but he will rayze him vp agein, at the last day.
as none of them shall perish, but he will raze him up again, At the last day.
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Now let vs cast our selues downe before the maiestie of our good God, with acknowledgment of our faultes, praying him too make vs perceiue them more and more, that our miseries may driue vs to seeke the good things that he offereth vs,
Now let us cast our selves down before the majesty of our good God, with acknowledgment of our Faults, praying him too make us perceive them more and more, that our misery's may driven us to seek the good things that he Offereth us,
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euen with trew singlenesse of fayth, and that we may not wander here & there, in our owne fond speculations and gazes,
even with true singleness of faith, and that we may not wander Here & there, in our own found speculations and gazes,
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but abyde so settled vppon his word, as it may bee our only leaning stocke,
but abide so settled upon his word, as it may be our only leaning stock,
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and take such roote in our hartes, as it may not only make vs too walke in all purenesse before him,
and take such root in our hearts, as it may not only make us too walk in all pureness before him,
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and too •eeke his mercie in the person of his only sonne, but also make vs to liue vprightly,
and too •eeke his mercy in the person of his only son, but also make us to live uprightly,
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and indifferently one with another, and that we may so profit therin, as wee may abhorre al the abuses of the world, assuring our selues that seeing wee haue Iesus Christ for our guyde, wee cannot fayle to come thither,
and indifferently one with Another, and that we may so profit therein, as we may abhor all the Abuses of the world, assuring our selves that seeing we have Iesus christ for our guide, we cannot fail to come thither,
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Now it is certein, that heere Saint Paule had an eye backe too that which wee haue seene before, which is, that God did then vtter the infinite riches of his goodnesse,
Now it is certain, that Here Saint Paul had an eye back too that which we have seen before, which is, that God did then utter the infinite riches of his Goodness,
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as he is ascended alredy in our behalf, that is too wit, too the euerlasting heritage which he hath purchased for vs, according as it is his will, that wee beeing made his fellowheires, should in the end come too the same perfection wherintoo he is gone afore vs. That it may please him too graunt this grace, not onely too vs,
as he is ascended already in our behalf, that is too wit, too the everlasting heritage which he hath purchased for us, according as it is his will, that we being made his fellowheires, should in the end come too the same perfection wherintoo he is gone afore us That it may please him too grant this grace, not only too us,
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but also to all people. &c.
but also to all people. etc.
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The.xxi. Sermon, which is the sixth vppon the third Chapter, and the first vppon the fourth.
The xxi Sermon, which is the sixth upon the third Chapter, and the First upon the fourth.
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20. Novv vntoo him that is able too doo most abundantly aboue all things that wee aske or thinke, according too the power that vvorketh in vs,
20. Now unto him that is able to do most abundantly above all things that we ask or think, according too the power that worketh in us,
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21. Bee prayse in the Church through Iesus Christ throughout all generations for euer more. Amen. The fourth Chapter.
21. Bee praise in the Church through Iesus christ throughout all generations for ever more. Amen. The fourth Chapter.
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1. I therefore vvhich am a prisoner in our Lord, vvarne you too vvalkeas becommeth you in the calling vvhervvith yee be called.
1. I Therefore which am a prisoner in our Lord, warn you too vvalkeas becomes you in the calling wherewith ye be called.
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2. VVith all lovvelinesse and meekenesse, vvith pacience. &c.
2. With all lovvelinesse and meekness, with patience. etc.
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WHen God hath doone vs neuer so much good, although wee feele our selues beholden vntoo him,
WHen God hath done us never so much good, although we feel our selves beholden unto him,
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and bound too yeelde him his dew praise:
and bound too yield him his due praise:
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yit can wee not discharge our selues of our dewtie with a free hart, except wee hope that he will holde on still hereafter,
yet can we not discharge our selves of our duty with a free heart, except we hope that he will hold on still hereafter,
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and shewe himselfe the same too the ende, which wee haue knowen him too bee heretoofore.
and show himself the same too the end, which we have known him too be heretofore.
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Now, without fayth we cannot hope, and so is it vnpossible that God should haue his dew praise at mens handes.
Now, without faith we cannot hope, and so is it unpossible that God should have his due praise At men's hands.
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Put the cace wee had found Gods helpe at our neede, and whatsoeuer wee could wishe:
Put the case we had found God's help At our need, and whatsoever we could wish:
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and in the meane whyle wee thinke it was but a sodein brayd which is vanished away out of hand,
and in the mean while we think it was but a sudden brayed which is vanished away out of hand,
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and that hensfoorth wee may looke for no more at his hand, and that it shalbee in vayne for vs too requyre it:
and that hensfoorth we may look for no more At his hand, and that it shalbe in vain for us too require it:
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it is certeyne, that wee would come no more at him, bycause wee should bee pinched and pressed with heauinesse and griefe.
it is certain, that we would come no more At him, Because we should be pinched and pressed with heaviness and grief.
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Therefore, that wee may holde out in praysing Gods name, wee must cupple these twoo things toogither:
Therefore, that we may hold out in praising God's name, we must cupple these twoo things together:
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that is too wit, that on the one syde wee bethinke vs of the good that wee haue receyued of him,
that is too wit, that on the one side we bethink us of the good that we have received of him,
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and that on the other syde wee hope still that he will alwayes bee stedfast and constant in his purpose vntoo the end,
and that on the other side we hope still that he will always be steadfast and constant in his purpose unto the end,
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and neuer ceasse to doo vs good.
and never cease to do us good.
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And that is the order which S. Paule keepeth heere, saying, Prayse and glory be yeelded vntoo God.
And that is the order which S. Paul Keepeth Here, saying, Praise and glory be yielded unto God.
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And how? vntoo him (sayeth he) vvhich is able too doo all things, beyond our asking,
And how? unto him (Saith he) which is able to do all things, beyond our asking,
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when he voutsafed too haue the Gospell (which is the message of saluation) published throughout the world.
when he vouchsafed too have the Gospel (which is the message of salvation) published throughout the world.
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Neuerthelesse, he quickeneth vp the faythful, to discharge themselues cheerefully, by telling them that they must not mistrust that God will withdrawe his hand,
Nevertheless, he Quickeneth up the faithful, to discharge themselves cheerfully, by telling them that they must not mistrust that God will withdraw his hand,
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as though his shewing of himselfe liberall towardes them, had bin but for once and away.
as though his showing of himself liberal towards them, had been but for once and away.
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His meaning then is, that God will go through with his woorke, and therefore that wee may giue our selues too the praysing of his name without any stop,
His meaning then is, that God will go through with his work, and Therefore that we may give our selves too the praising of his name without any stop,
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as well in respect of the good that wee haue receyued already, as vppon beleefe that he will holde on without euer fayling vs. That is the effect of the matter which wee haue too gather vppon this streyne.
as well in respect of the good that we have received already, as upon belief that he will hold on without ever failing us That is the Effect of the matter which we have too gather upon this streyne.
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Now his saying is, Let glory bee yeelded to God in the Church:
Now his saying is, Let glory be yielded to God in the Church:
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wherby he sheweth, that it is not ynough that euery of vs doo priuately acknowledge the benefites that God hath bestowed vppon him:
whereby he shows, that it is not enough that every of us do privately acknowledge the benefits that God hath bestowed upon him:
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but that wee must also ioyne toogither in that mynd.
but that we must also join together in that mind.
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For if the body bee well at ease, surely no member will bee so addicted too it selfe,
For if the body be well At ease, surely no member will be so addicted too it self,
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but that it will haue regard of all the rest.
but that it will have regard of all the rest.
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Now then, when as God hath made his Church too prosper, so as the number thereof is multiplyed,
Now then, when as God hath made his Church too prosper, so as the number thereof is multiplied,
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and it is also increaced in spirituall giftes: not onely they that haue receyued those benefites, must inforce themselues too praise God:
and it is also increased in spiritual Gifts: not only they that have received those benefits, must enforce themselves too praise God:
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but also all the rest of the body, for so much as it becommeth vs too bee knit togither with the holy bond, whereof S. Paule will speake heereafter.
but also all the rest of the body, for so much as it becomes us too be knit together with the holy bound, whereof S. Paul will speak hereafter.
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That then is the cause why he speaketh purposely of the Church:
That then is the cause why he speaks purposely of the Church:
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as if he should say, that seeyng God dooth so vtter his goodnesse, euery man ought too bee inflamed too glorify him,
as if he should say, that seeing God doth so utter his Goodness, every man ought too be inflamed too Glorify him,
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bycause that looke whatsoeuer he dooeth too our neyghbours, wee ought too take it as doone too our selues.
Because that look whatsoever he doth too our neighbours, we ought too take it as done too our selves.
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And verily he had an eye heere too that which myght hinder the praysing of God with one trew consent.
And verily he had an eye Here too that which might hinder the praising of God with one true consent.
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For the Iewes had alwayes a certeine disdeyne ageinst the Gentiles, bycause they thought it was meete that themselues should keepe stil the birthryght,
For the Iewes had always a certain disdain against the Gentiles, Because they Thought it was meet that themselves should keep still the birthryght,
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and that they had wrong, if any of those were made equall with them, which had bin vtterly shaken of afore.
and that they had wrong, if any of those were made equal with them, which had been utterly shaken of afore.
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And likewyse the Gentyles perceyuing the Iewes too bee giuen too foolish bragging of the lawe, which had taken an end, myght haue despyzed them on the other syde.
And likewise the Gentiles perceiving the Iewes too be given too foolish bragging of the law, which had taken an end, might have despyzed them on the other side.
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but if wee beleeue in his woord, we must also bee moued too pray:
but if we believe in his word, we must also be moved too pray:
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Saint Paule therefore telleth them here, that inasmuch as God had called them as brethren too the heritaunce of saluation, it became them too agree in such wise in the praysing of him,
Saint Paul Therefore Telleth them Here, that inasmuch as God had called them as brothers too the heritance of salvation, it became them too agree in such wise in the praising of him,
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as his prayse myght sound euerywhere.
as his praise might found everywhere.
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And he sayeth, Let prayze bee yelded too God, yea euen for euermore, from world too world, and by Iesus Christ.
And he Saith, Let prayze bee yielded too God, yea even for evermore, from world too world, and by Iesus christ.
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Forsomuch as Saint Paule hath treated hertoofore of the grace that serued to guyde the faythfull too the kingdome of heauen:
Forsomuch as Saint Paul hath treated hertoofore of the grace that served to guide the faithful too the Kingdom of heaven:
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therfore dooth he of good ryght say, that men must not only prayse God for once and away,
Therefore doth he of good right say, that men must not only praise God for once and away,
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but also that there is cause too continewe the same, not the lyfe of one man but throughout all ages.
but also that there is cause too continue the same, not the life of one man but throughout all ages.
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Yea and moreouer S. Paule ment to doo vs too vnderstand, that the Churche should bee preserued for• euer,
Yea and moreover S. Paul meant to do us too understand, that the Church should be preserved for• ever,
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and that there should alwayes remayne some seede of it in the world, so as the record of sauation should neuer bee frutelesse,
and that there should always remain Some seed of it in the world, so as the record of savation should never be fruitless,
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but there should bee some people still too bee gathered toogither, which should bee a looking glasse, wherin too behold the inestimable mercie which our God sheweth vs in our Lord Iesus Christ.
but there should be Some people still too be gathered together, which should be a looking glass, wherein too behold the inestimable mercy which our God shows us in our Lord Iesus christ.
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So then, wee see Saynt Pauls meaning, wherby wee ought too bee assured, that although Satan practyze all that is possible, too wype away the remembering of God,
So then, we see Saint Paul's meaning, whereby we ought too be assured, that although Satan practyze all that is possible, too wipe away the remembering of God,
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and too make hauocke in the Church, as the grace of our Lord Iesus Christ may bee as good as defaced:
and too make havoc in the Church, as the grace of our Lord Iesus christ may be as good as defaced:
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yit will God ouercome all by his power, so as the Church shall continew still,
yet will God overcome all by his power, so as the Church shall continue still,
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and the death and passion of our Lord Iesus Christ shall bee auaylable, notwithstanding the crueltie of Tyrantes,
and the death and passion of our Lord Iesus christ shall be available, notwithstanding the cruelty of Tyrants,
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and the practyzes of houshold enemyes, and of such as would ouerthrowe the whole buylding.
and the practyzes of household enemies, and of such as would overthrown the Whole building.
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And that also is the cause why Saynt Paule setteth vs downe the name of Iesus Christ.
And that also is the cause why Saint Paul sets us down the name of Iesus christ.
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It is trew, that wee cannot yeeld God thankes but by that meane:
It is true, that we cannot yield God thanks but by that mean:
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for it is certeyne that wee should not bee meete too receyue one drop of good,
for it is certain that we should not be meet too receive one drop of good,
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but by the meane of our Lord Iesus Christ, bycause wee bee enemyes too God by nature.
but by the mean of our Lord Iesus christ, Because we be enemies too God by nature.
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Insomuch that although he bee freeharted euen too the vnbeleeuers:
Insomuch that although he be freehearted even too the unbelievers:
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yit shall the same turne too their greater condemnation, so that they bee dubble accursed, in beeing partakers of Gods blissynges:
yet shall the same turn too their greater condemnation, so that they be double accursed, in being partakers of God's blessings:
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for too hym that is vncleane, all thyngs are vncleane, as sayth Saint Paule in an other place. for too him that is unclean, all things Are unclean, as say Saint Paul in an other place.
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And therefore wee can neuer giue God thankes but in the name of Iesus Christ, by whom wee rereyue all good things.
And Therefore we can never give God thanks but in the name of Iesus christ, by whom we rereyue all good things.
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Howbeit, Saint Paules meanyng was too doo vs too vnderstand in this Text, that Gods once shewing of hym selfe too bee a father too all men in the person of his onely sonne, by ordeinyng hym too make the attonement, was too last for euer,
Howbeit, Saint Paul's meaning was too do us too understand in this Text, that God's once showing of him self too be a father too all men in the person of his only son, by ordaining him too make the atonement, was too last for ever,
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and too continue world without end, insomuch that wee must assure our selues (as I sayd afore) that God will mainteyne his truth in this world,
and too continue world without end, insomuch that we must assure our selves (as I said afore) that God will maintain his truth in this world,
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and by that meanes haue alwayes some flocke gathered vnto him, among whom his name shalbee called vppon.
and by that means have always Some flock gathered unto him, among whom his name shalbe called upon.
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But let vs come now too the second part.
But let us come now too the second part.
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He sheweth that it is not ynough for vs too haue knowne Gods goodnesse by experience for the tyme past:
He shows that it is not enough for us too have known God's Goodness by experience for the time past:
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vnlesse we be strengthened in such hope by it, as we doubt not but that God will shewe himself mercifull toowards vs euer after.
unless we be strengthened in such hope by it, as we doubt not but that God will show himself merciful towards us ever After.
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And that is the cause why he sayeth, Too him that is able too doo al things exceeding abundantly, aboue our asking or thinking.
And that is the cause why he Saith, Too him that is able to do all things exceeding abundantly, above our asking or thinking.
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Now wee see heere how S. Paule warneth vs, that if God haue vsed great mercifulnesse towards vs heeretoofore, wee must not doubt of his continuing of the same,
Now we see Here how S. Paul warneth us, that if God have used great mercifulness towards us heeretoofore, we must not doubt of his Continuing of the same,
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bycause he is not lyke mortal men, which be fickle mynded:
Because he is not like Mortal men, which be fickle minded:
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nother must wee bee afrayd that his fountayne will drye, when he shal haue bestowed great benefits vppon vs already.
neither must we be afraid that his fountain will dry, when he shall have bestowed great benefits upon us already.
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Why so? for he hath such store of them, that the more wee take to our contentation, the greater abundaunce hath he still.
Why so? for he hath such store of them, that the more we take to our contentation, the greater abundance hath he still.
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Wee see then the meane too dispoze our selues too acknowledge the good that God hath done vs, at leastwyse too honour him for them, is too bee alwayes fully resolued and perswaded that wee shall euer fynd him a father,
we see then the mean too dispoze our selves too acknowledge the good that God hath done us, At leastwise too honour him for them, is to be always Fully resolved and persuaded that we shall ever find him a father,
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bycause he hath promised so too bee. And wheras he speaketh of Gods power or myght:
Because he hath promised so too be. And whereas he speaks of God's power or might:
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wee must not imagin it too bee an ydle power, as the worldlings doo. They will graunt well ynough that God is almyghtie:
we must not imagine it too be an idle power, as the worldlings do. They will grant well enough that God is almighty:
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but yit in the meane whyle they trust neuer the more in him.
but yet in the mean while they trust never the more in him.
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Too their seeming he takes his rest in heauen, or else he dispozeth not things in this world,
Too their seeming he Takes his rest in heaven, or Else he dispozeth not things in this world,
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but (at starts) when he bethinks himself of them.
but (At starts) when he bethinks himself of them.
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But contrariwyse, when God speaks vntoo vs of his power, it is, too the end wee should make it our sheeld ageinst al the distresses, hinderances,
But contrariwise, when God speaks unto us of his power, it is, too the end we should make it our shield against all the Distresses, hindrances,
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and lets, which the diuell casteth before our eyes, too make vs distrust Gods promises. Lyke as when it is sayd, that Abraham beleued that God is almightie:
and lets, which the Devil Cast before our eyes, too make us distrust God's promises. Like as when it is said, that Abraham believed that God is almighty:
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for it is a trew proof of our fayth, when wee resort so vntoo our God.
for it is a true proof of our faith, when we resort so unto our God.
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it was not generally and confuzedly, but with an applying of Gods infinite power too the thing that had bin promised him:
it was not generally and confuzedly, but with an applying of God's infinite power too the thing that had been promised him:
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which was, that in his seede all the nations of the earth should bee blissed. Abraham looking vppon himself, sawe he was a man as fast decaying as myght bee:
which was, that in his seed all the Nations of the earth should be Blessed. Abraham looking upon himself, saw he was a man as fast decaying as might be:
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He drooped, and (as yee would say) dragged his wings after him: too bee short, he was hard at deathes doore:
He drooped, and (as ye would say) dragged his wings After him: too be short, he was hard At deaths door:
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His wyfe had bin barrein all hir lyfe long:
His wife had been barren all his life long:
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she was past the age of teeming anie more, insomuch that the thing which was told him by Gods own mouth, seemed vtterly vnpossible.
she was passed the age of teeming any more, insomuch that the thing which was told him by God's own Mouth, seemed utterly unpossible.
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And why is it that Abraham dooth neuerthelesse beleeue assuredly, that God will keepe promis with him? It is,
And why is it that Abraham doth nevertheless believe assuredly, that God will keep promise with him? It is,
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bycause he had an eye too his infinite power, which is able too ouercome all lets and hinderances.
Because he had an eye too his infinite power, which is able too overcome all lets and hindrances.
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Wee see then how Abraham applyed Gods power too his owne behoof, assuring himself, that Gods truthe and his power are things inseparable.
we see then how Abraham applied God's power too his own behoof, assuring himself, that God's truth and his power Are things inseparable.
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After that maner also dooth S. Paule say, that he whom he hath put in trust with his gage, is myghtie. After that manner also doth S. Paul say, that he whom he hath put in trust with his gage, is mighty.
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For he sawe himself too bee a poore and frayle creature, he sawe how hee was hunted at all hands, (he sawe) that he was shaken of and despyzed, (he sawe) how the doctrine that he bare abrode, was hated and abhorred, he sawe how his lyfe hung as by a threede,
For he saw himself too be a poor and frail creature, he saw how he was hunted At all hands, (he saw) that he was shaken of and despyzed, (he saw) how the Doctrine that he bore abroad, was hated and abhorred, he saw how his life hung as by a thread,
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and he had such a number of trubbles, as were able too ouerwhelm him, yea and finally too confound him and dispatch him quyte.
and he had such a number of Troubles, as were able too overwhelm him, yea and finally too confound him and dispatch him quite.
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And how ouercame he all this, & abode inuincible, yea & euen tryumphed ouer them, being in prison,
And how overcame he all this, & Abided invincible, yea & even triumphed over them, being in prison,
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& seing himself at deathes doore? How could he haue such victory ageinst so manie temptations and incounters? It was by knowing that God was the keper of his soule, whervpon he conceyued his infinite power, which is able too performe all that he appoynteth.
& sing himself At deaths door? How could he have such victory against so many temptations and encounters? It was by knowing that God was the keeper of his soul, whereupon he conceived his infinite power, which is able too perform all that he appointeth.
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Yee see then, that Saint Paule imagined not a power in the aire, but knew that God wrought so in him,
Ye see then, that Saint Paul imagined not a power in the air, but knew that God wrought so in him,
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as he should neuer fall but vppon his feete (as men say.) And why? For he had promis of it.
as he should never fallen but upon his feet (as men say.) And why? For he had promise of it.
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Wherfore let vs learne to put this lesson as well in vre, as it is common in the scripture.
Wherefore let us Learn to put this Lesson as well in use, as it is Common in the scripture.
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The repeting therof so oft is not for nought.
The repeating thereof so oft is not for nought.
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For wee see the frowardnesse that is in our selues, insomuch that although God haue promised too keepe vs,
For we see the frowardness that is in our selves, insomuch that although God have promised too keep us,
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yit if neuer so little a blast of wynd come vppon vs, wee bee dismayed by and by.
yet if never so little a blast of wind come upon us, we be dismayed by and by.
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And howso? Surely if wee yeelded God the honour that hee deserueth, and acknowledge him too bee almightie (in deede:) we should boldly defye all that seemeth too bee ageinst vs. And why? For if God bee on our syde, who shalbee ageinst vs, sayeth Saint Paule? And wee see also how Dauid defyeth, both all his enemyes, and also death, saying:
And howso? Surely if we yielded God the honour that he deserves, and acknowledge him too be almighty (in deed:) we should boldly defy all that seems too be against us And why? For if God be on our side, who shalbe against us, Saith Saint Paul? And we see also how David defyeth, both all his enemies, and also death, saying:
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though I should walk in the shadowe of death, & within the graue:
though I should walk in the shadow of death, & within the graven:
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yit should I be safe, bycause God is my shepherd, and hathe his sheephooke too guide mee withal. yet should I be safe, Because God is my shepherd, and hath his sheephook too guide me withal.
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And in another place he saith agein.
And in Another place he Says again.
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Though I were beset round about with a million of enemyes, yit should I not shrink. Though I were beset round about with a million of enemies, yet should I not shrink.
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And why? for God is with mee.
And why? for God is with me.
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Were wee then as well perswaded of Gods almyghtinesse, as wee confesse it with our mouth:
Were we then as well persuaded of God's almyghtinesse, as we confess it with our Mouth:
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surely wee should not bee so soone dismayd, nother should our fayth bee shaken at euery brunt.
surely we should not be so soon dismayed, neither should our faith be shaken At every brunt.
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So then let vs conclude, that inasmuch as wee bee so weake, and euery thing of nothing, will scare vs out of our wits:
So then let us conclude, that inasmuch as we be so weak, and every thing of nothing, will scare us out of our wits:
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there is nothing but hipocrisie in vs, and our confessing that God is almightie, commeth not from our hart.
there is nothing but hypocrisy in us, and our confessing that God is almighty, comes not from our heart.
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So much the more therfore behoueth it vs too put this lesson in vre, and too exercyze it nyght and day, that wee may taste it throughly.
So much the more Therefore behooves it us to put this Lesson in use, and too exercyze it night and day, that we may taste it thoroughly.
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And that is the cause why it is so often mentioned vntoo vs, for wee take it not too bee a matter of so greate importance.
And that is the cause why it is so often mentioned unto us, for we take it not too be a matter of so great importance.
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But when our Lord dooth so often tell vs, that he hath al things in his hand, that he disposeth of his creatures (as he listeth himself),
But when our Lord doth so often tell us, that he hath all things in his hand, that he Disposeth of his creatures (as he lists himself),
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and that nothing is able too let his determination, nor the performance of the things that hee hath promised:
and that nothing is able too let his determination, nor the performance of the things that he hath promised:
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it is too the end that wee should yeeld vntoo his promises, that which they behyght vs:
it is too the end that we should yield unto his promises, that which they behyght us:
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that is too say, whensoeuer wee shall seeme too bee at the poynt of vndooing,
that is too say, whensoever we shall seem too be At the point of undoing,
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and the diuell shall giue vs so whole skirmishes, as we shall see no way too escape,
and the Devil shall give us so Whole Skirmishes, as we shall see no Way too escape,
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nor any end of our distresses:
nor any end of our Distresses:
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let vs think thus with our selues, who is he that hath spoken it? Who is he that hath promised too bee our defender? Is it not he that is almyghtie? Could not he with one blast blowe away all that the diuell practizeth? Though all the world were ageinst vs, what could it doo,
let us think thus with our selves, who is he that hath spoken it? Who is he that hath promised too be our defender? Is it not he that is almighty? Could not he with one blast blow away all that the Devil practizeth? Though all the world were against us, what could it do,
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so our Lord voutsafed too maynteyne our part? After that maner must wee aduaunce Gods power aboue the whole world, that wee may rest vppon his promises.
so our Lord vouchsafed too maintain our part? After that manner must we advance God's power above the Whole world, that we may rest upon his promises.
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For (as I haue sayd alredye) Gods woord, and the power of bringing too passe the things conteyned therin, are things vnseparable.
For (as I have said already) God's word, and the power of bringing too pass the things contained therein, Are things unseparable.
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And wee blaspheme God, as oft as wee bee in dout and perplexitie, whether he bee able too performe his defending of vs or no.
And we Blaspheme God, as oft as we be in doubt and perplexity, whither he be able too perform his defending of us or not.
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For sith he hath promised it:
For sith he hath promised it:
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out of all doubt he wyll perfourme it, or else should his power bee shortened, which is impossible.
out of all doubt he will perform it, or Else should his power be shortened, which is impossible.
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And so yee see why Saint Paule hath spoken heere of Gods power.
And so ye see why Saint Paul hath spoken Here of God's power.
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And that also is the cause why the prophets, in speaking of the succour which God hath alwayes in redinesse, too reskew the faythfull withall from death,
And that also is the cause why the Prophets, in speaking of the succour which God hath always in readiness, too rescue the faithful withal from death,
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when they bee plundged in it, haue commonly sayd, Is it not the God which hath made both heauen and earth? This should seeme too bee farre fet.
when they be plunge in it, have commonly said, Is it not the God which hath made both heaven and earth? This should seem too be Far fetched.
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For the cace is, that I am in some trubble, and haue none other refuge, but onely Gods pitying of mee, whereof I seeke too bee assured:
For the case is, that I am in Some trubble, and have none other refuge, but only God's pitying of me, whereof I seek too be assured:
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and he telleth mee, I haue created heauen and earth.
and he Telleth me, I have created heaven and earth.
cc pns31 vvz pno11, pns11 vhb vvn n1 cc n1.
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He seemeth too send mee very farre, and too make mee leape out of Gods blissing intoo the warme sunne.
He seems too send me very Far, and too make me leap out of God's blissing into the warm sun.
pns31 vvz av vvb pno11 av av-j, cc av vvb pno11 vvi av pp-f npg1 n1 p-acp dt j n1.
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But Gods telling of vs that he created heauen and earth, is too doo vs too vnderstand, that it belonges too him also too rule his creatures, that he hath a care of vs as of his children, that there is not any thing aboue or beneath, which is not subiect too him,
But God's telling of us that he created heaven and earth, is to do us too understand, that it belongs too him also too Rule his creatures, that he hath a care of us as of his children, that there is not any thing above or beneath, which is not Subject too him,
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and that he turneth all things round about, & too and fro as he listeth. Sayeth he so? Then must wee out of hand apply it too our benefyte,
and that he turns all things round about, & too and from as he lists. Saith he so? Then must we out of hand apply it too our benefit,
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so as wee doubt not but that his power hath such preheminence, as he is well able too roote out whatsoeuer seemeth too bee ageinst vs. And so yee see how yee must alwayes haue the sayde cheyne to tye Gods promyses,
so as we doubt not but that his power hath such pre-eminence, as he is well able too root out whatsoever seems too be against us And so ye see how ye must always have the said chain to tie God's promises,
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& the truth of the brynging of them to passe togither.
& the truth of the bringing of them to pass together.
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And S. Paule sayeth, that he can doo all things aboue our asking, and our thinking.
And S. Paul Saith, that he can do all things above our asking, and our thinking.
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Not without cause hath he inclozed heere all that belongeth too our saluation.
Not without cause hath he inclozed Here all that belongeth too our salvation.
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For he that trusteth in God for one thing, will not misse too enter into debating,
For he that Trusteth in God for one thing, will not miss too enter into debating,
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whether he will adde a second benefite, or a third.
whither he will add a second benefit, or a third.
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That therfore is the cause why S. Paule will haue vs too looke for all things at the hand of our God.
That Therefore is the cause why S. Paul will have us too look for all things At the hand of our God.
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And he sayeth, Aboue our asking. Trew it is that wee must not fall asleepe,
And he Saith, Above our asking. True it is that we must not fallen asleep,
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when wee would bee succored and gouerned at Gods hand, or be filled with his benefites:
when we would be succored and governed At God's hand, or be filled with his benefits:
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And for that cause is it sayd, that the faythfull must discharge all their cares intoo his lappe. And for that cause is it said, that the faithful must discharge all their Cares into his lap.
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For it is the trew record of it, when at all tymes of our neede, wee resort too him, who will haue vs too seeke all our welfare in him alone.
For it is the true record of it, when At all times of our need, we resort too him, who will have us too seek all our welfare in him alone.
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The faythfull therfore must be diligent in praying, according as S. Paule sayeth in another text, wher he exhorteth vs too prayer and supplication,
The faithful Therefore must be diligent in praying, according as S. Paul Saith in Another text, where he exhorteth us too prayer and supplication,
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and setteth downe this diligence also, too the intent wee should haue no slothfulnesse too plucke vs backe.
and sets down this diligence also, too the intent we should have no slothfulness too pluck us back.
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But albeeit wee giue ouer all our wittes too praying vntoo God:
But albeit we give over all our wits too praying unto God:
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yit notwithstanding, considering the necessities that compell vs too resort vntoo him, God must bee fayne too outgo our requestes,
yet notwithstanding, considering the necessities that compel us too resort unto him, God must be fain too outgo our requests,
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and too doo much more for vs than wee requyre.
and too do much more for us than we require.
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And for proof therof, when any (of the faythfull) feeles his owne infirmities, he will streyt wayes humble himself,
And for proof thereof, when any (of the faithful) feels his own infirmities, he will streyt ways humble himself,
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and theruppon repayre vntoo God, and that not for once only, but euery minute of an houre.
and thereupon repair unto God, and that not for once only, but every minute of an hour.
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And afterward he will resort to him both for his body and his soule, and think thus:
And afterwards he will resort to him both for his body and his soul, and think thus:
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Alas, yit want I such a thing, I must too him agein.
Alas, yet want I such a thing, I must too him again.
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Lo how the faythfull doo throughly sift out the miseries and wantes wheruntoo they bee subiect, therby too prouoke themselues too pray vntoo God.
Lo how the faithful do thoroughly sift out the misery's and Wants wheruntoo they be Subject, thereby too provoke themselves too pray unto God.
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But doo not wee think that the diuell hath a hundred thousand wyles which wee perceyue not? And God must bee fayne too prouide for them,
But do not we think that the Devil hath a hundred thousand wiles which we perceive not? And God must be fain too provide for them,
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or else what would become of vs? For although wee feele that diuerse things doo pinch vs,
or Else what would become of us? For although we feel that diverse things do pinch us,
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yit are ther many other things that are vnknowen and hidden from vs. So then it will alwayes bee found trew, that God outgoeth all our prayers, and all our wishes. Mark that for one poynt.
yet Are there many other things that Are unknown and hidden from us So then it will always be found true, that God outgoeth all our Prayers, and all our wishes. Mark that for one point.
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Therfore let vs doo what wee can, and indeuer too resort continewally vntoo God:
Therefore let us do what we can, and endeavour too resort continually unto God:
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and yit therwithall let vs bee fully perswaded, that he must bee fayne too watch ouer vs,
and yet therewithal let us be Fully persuaded, that he must be fain too watch over us,
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and too bee much more sharp syghted than wee, in espying what wee haue neede of,
and too be much more sharp sighted than we, in espying what we have need of,
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and the meanes also that are fit too compasse it to our behoof: all these things must God bee fayne too looke too.
and the means also that Are fit too compass it to our behoof: all these things must God be fain too look too.
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And so must wee cast all our cares vppon him, as I alledged afore out of the Psalme.
And so must we cast all our Cares upon him, as I alleged afore out of the Psalm.
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And soothly his adding of aboue our abilitie too thinke, is too shewe that although men bee inlyghtened by the Gospell, too distrust themselues, too walke in feare,
And soothly his adding of above our ability too think, is too show that although men be inlyghtened by the Gospel, too distrust themselves, too walk in Fear,
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yea, and too bee abashed at the syght of their owne wretchednesse:
yea, and too be abashed At the sight of their own wretchedness:
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yit perceyue they not the hundreth part of it, but must bee fayne too referre the residew vntoo God,
yet perceive they not the Hundredth part of it, but must be fain too refer the residue unto God,
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and too looke for more at his hand, than they can wishe. And herewithall S. Paul sheweth vs, that wee cannot passe measure, in trusting vntoo God,
and too look for more At his hand, than they can wish. And herewithal S. Paul shows us, that we cannot pass measure, in trusting unto God,
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and in asking him the things that wee haue neede of.
and in asking him the things that we have need of.
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In deede wee must not vse a foolish libertie, too pray too God too giue vs this,
In deed we must not use a foolish liberty, too pray too God too give us this,
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or that, as our fleshly desyre prouoketh vs. For wee must referre our selues wholy vntoo him:
or that, as our fleshly desire provoketh us For we must refer our selves wholly unto him:
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and specially we must in praying, fyght ageinst all our owne lustes, that wee bee not too importunate in them.
and specially we must in praying, fight against all our own lusts, that we be not too importunate in them.
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And in good sooth, weee see what hath befalne too such as would needes haue God too graunt all their demaundes too pleasure them withall.
And in good sooth, weee see what hath befallen too such as would needs have God too grant all their demands too pleasure them withal.
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The children of Israell were fed with flesh, and were glutted with it, till they were redye too burst:
The children of Israel were fed with Flesh, and were glutted with it, till they were ready too burst:
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but whyle the meate was yit in their throtes, Gods wrath and vengeance fell vppon them.
but while the meat was yet in their throats, God's wrath and vengeance fell upon them.
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It had bin much better for them, that their request had bin denyed, than graunted.
It had been much better for them, that their request had been denied, than granted.
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Therfore when wee pray, wee must not take such libertie, as too say, that God should bee subiect too our affections and desires,
Therefore when we pray, we must not take such liberty, as too say, that God should be Subject too our affections and Desires,
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but wee must aske him the things that he hath promised vs, assuring our selues that hee will lyke well of our requestes.
but we must ask him the things that he hath promised us, assuring our selves that he will like well of our requests.
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And (as I sayd afore) let vs not feare that wee shall bee too excessiue,
And (as I said afore) let us not Fear that we shall be too excessive,
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for wee see that he will doo yit more, and so had he neede too doo.
for we see that he will do yet more, and so had he need too do.
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And let vs not bee afrayd too bee blamed of any presumption or malapertnesse, in assuring our selues of his promises.
And let us not be afraid too be blamed of any presumption or malapertness, in assuring our selves of his promises.
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In deede if men warrant themselues more than Gods woord will beare them out in,
In deed if men warrant themselves more than God's word will bear them out in,
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or beare themselues on hand that they shall obteyne whatsoeuer they imagine in their owne brayne:
or bear themselves on hand that they shall obtain whatsoever they imagine in their own brain:
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all such hope shall doubtlesse bee a s•ope. But if wee ground our selues vpon Gods truth, which is sure and vndeceytfull:
all such hope shall doubtless be a s•ope. But if we ground our selves upon God's truth, which is sure and vndeceytfull:
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let vs hardily reache out the trust farre and wyde which wee haue in him,
let us hardily reach out the trust Far and wide which we have in him,
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and let vs not doubt but he will performe it too the full, yea, and much more too,
and let us not doubt but he will perform it too the full, yea, and much more too,
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as S. Paule sheweth vs heere.
as S. Paul shows us Here.
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Yee see then, that the summe of the things which wee haue too remember in this streyne, is, that wee must behold Gods benefites, not onely those which wee haue had experience of,
Ye see then, that the sum of the things which we have too Remember in this streyne, is, that we must behold God's benefits, not only those which we have had experience of,
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but also which are seene through the whole world, that they may moue vs to praise Gods name,
but also which Are seen through the Whole world, that they may move us to praise God's name,
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and that there may bee such an agreeable melodie among all the faythfull, as they may honour God for all the benefites which he bestoweth generally vppon the whole body of his Church.
and that there may be such an agreeable melody among all the faithful, as they may honour God for all the benefits which he bestoweth generally upon the Whole body of his Church.
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And agein, that wee must hope that he will go through with all that euer he hath once begunne:
And again, that we must hope that he will go through with all that ever he hath once begun:
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and that inasmuch as wee haue already felt how mercifull he is vntoo vs, so that he hath sought vs out when wee were strayed away from him,
and that inasmuch as we have already felt how merciful he is unto us, so that he hath sought us out when we were strayed away from him,
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and pulled vs out of the bottome of hell:
and pulled us out of the bottom of hell:
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wee must not doubt but that he will hold on still, and increace the benefites more and more which wee haue felt already in part:
we must not doubt but that he will hold on still, and increase the benefits more and more which we have felt already in part:
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And furthermore that in praying vntoo him, wee must haue an eye too the great number of necessities, which moue and constreyne vs too come vntoo him,
And furthermore that in praying unto him, we must have an eye too the great number of necessities, which move and constreyne us too come unto him,
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and theruppon consider, that he will doo much more for vs, than wee can wishe,
and thereupon Consider, that he will do much more for us, than we can wish,
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and that wee bee so weake witted, and so vnskilfull, that we wote not what is meete for vs:
and that we be so weak witted, and so unskilful, that we wot not what is meet for us:
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howbeeit that he remedyeth the same twoo wayes, namely, by stirring vp vnutterable gronings in vs,
howbeit that he remedyeth the same twoo ways, namely, by stirring up unutterable groanings in us,
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as is sayde more fully in the eyght too the Romanes:
as is said more Fully in the eyght too the Romans:
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and on the other syde by supplying such vnskilfulnesse, so as he taryeth not till wee craue his succour, and on the other side by supplying such unskilfulness, so as he tarrieth not till we crave his succour,
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but preuenteth vs through his mercy, notwithstanding that wee welter in our wretchednesse, and perceiue not the tenth part of the things that wee want.
but preventeth us through his mercy, notwithstanding that we welter in our wretchedness, and perceive not the tenth part of the things that we want.
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Now heervppon Saint Paule exhorteth the faythfull, too vvalke as becommeth their Calling, vvherin they bee called.
Now heervppon Saint Paul exhorteth the faithful, too walk as becomes their Calling, wherein they be called.
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This is not only too the intent they should thanke God with their mouthes, as he warned them too doo:
This is not only too the intent they should thank God with their mouths, as he warned them to do:
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but also too profit themselues by the spirituall giftes which they receyue, and too put them too such vse as God may bee glorifyed by them.
but also too profit themselves by the spiritual Gifts which they receive, and too put them too such use as God may be glorified by them.
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For if wee should set foorth all Gods prayses, and in the meane whyle men could perceyue no zeale of honoring and seruing him in all our lyfe:
For if we should Set forth all God's praises, and in the mean while men could perceive no zeal of honouring and serving him in all our life:
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it were but a feyning, and such a confession were but an vnhalowing of Gods name,
it were but a feigning, and such a Confessi were but an unhallowing of God's name,
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when our lyfe were not answerable theruntoo.
when our life were not answerable theruntoo.
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Not without cause therfore dooth Saint Paule adde heere, that men should walke according too the calling wheruntoo they bee called.
Not without cause Therefore doth Saint Paul add Here, that men should walk according too the calling wheruntoo they be called.
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And theruppon wee haue too marke, first that forasmuch as wee bee slowe, and there is euer too much sloth and coldnesse in vs:
And thereupon we have too mark, First that forasmuch as we be slow, and there is ever too much sloth and coldness in us:
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wee cannot deuyse a better way, nor which may touch vs more too the quicke, too make vs go on forewarde in the obedience of God,
we cannot devise a better Way, nor which may touch us more too the quick, too make us go on forward in the Obedience of God,
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than too thinke vppon his infinite mercie which he hath shewed towardes vs. According wheruntoo, Saint Paule in the twelfth too the Romanes, intending too win the faythfull too teachablenesse, and too put their trust in God, setteth before them the mercie that they had receyued at his hand.
than too think upon his infinite mercy which he hath showed towards us According wheruntoo, Saint Paul in the twelfth too the Romans, intending too win the faithful too teachableness, and too put their trust in God, sets before them the mercy that they had received At his hand.
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As if he should say, that whensoeuer wee heare of the stone that ought too bee remoued,
As if he should say, that whensoever we hear of the stone that ought too be removed,
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or thinke vppon the inestimable goodnesse which God hath vsed towardes vs, in that he spared not his only sonne,
or think upon the inestimable Goodness which God hath used towards us, in that he spared not his only son,
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but gaue him for our saluation, voutsafing too haue him offered vp in sacrifize, too put away the rememberance of our offences and misdeedes:
but gave him for our salvation, vouchsafing too have him offered up in sacrifice, too put away the remembrance of our offences and misdeeds:
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it ought too clyue our hartes asunder. Therfore in this text he setteth Gods calling of vs before our eyes.
it ought too clyue our hearts asunder. Therefore in this text he sets God's calling of us before our eyes.
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Truth it is that wee bee sufficiently bound aforehand by nature too serue and honour God:
Truth it is that we be sufficiently bound aforehand by nature too serve and honour God:
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for wee haue our lyfe of him, and we liue heere at his cost:
for we have our life of him, and we live Here At his cost:
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and wee see how all his creatures serue vs. That therefore is bond great ynough whensoeuer the ruling of our lyfe according too Gods will, commeth in question.
and we see how all his creatures serve us That Therefore is bound great enough whensoever the ruling of our life according too God's will, comes in question.
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But seeing he thinkes it not ynough too haue set vs in the world, and too giue vs sustenance for our bodyes,
But seeing he thinks it not enough too have Set us in the world, and too give us sustenance for our bodies,
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but also taketh vs too bee his owne children, too bring vs vp in his Church, which is his house,
but also Takes us too be his own children, too bring us up in his Church, which is his house,
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and vpon his adopting of vs behyghteth vs the inheritance of heauen, and too assure vs of it, hath giuen vs the pledge that I spake of, that is too wit, our Lord Iesus Christ:
and upon his adopting of us behyghteth us the inheritance of heaven, and too assure us of it, hath given us the pledge that I spoke of, that is too wit, our Lord Iesus christ:
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seeing wee knowe that God hath so manie wayes vttered the infinite loue that he bare vs:
seeing we know that God hath so many ways uttered the infinite love that he bore us:
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ought it not too inflame bs too runne vntoo him, too the end that by renouncing our selues more and more, wee may ▪ indeuer too giue our selues so vntoo him,
ought it not too inflame bs too run unto him, too the end that by renouncing our selves more and more, we may ▪ endeavour too give our selves so unto him,
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as he may quietly haue the vse of our whole lyfe, and wee mynd none other thing than the exalting of his name? Yee see then wherat Saint Paul looked,
as he may quietly have the use of our Whole life, and we mind none other thing than the exalting of his name? Ye see then whereat Saint Paul looked,
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when he sayth, that he warneth the Ephesians too walke agreeable too the vocation wherein God had set them.
when he say, that he warneth the Ephesians too walk agreeable too the vocation wherein God had Set them.
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So then, wee haue too gather vppon this text, that to correct the slothfulnesse that is in vs,
So then, we have too gather upon this text, that to correct the slothfulness that is in us,
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and specially to subdew the stubbornnesse that hindereth our pleasing of God in all poyntes, (for it is certeyn, that all our thoughtes,
and specially to subdue the stubbornness that hindereth our pleasing of God in all points, (for it is certain, that all our thoughts,
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and all the disposition of our nature are inclyned vnto euill, & doo both draw vs back and driue vs farre of from the obedience which wee ought too yeeld vntoo our maker:) (I say) too correct all this throughly,
and all the disposition of our nature Are inclined unto evil, & do both draw us back and driven us Far of from the Obedience which we ought too yield unto our maker:) (I say) too correct all this thoroughly,
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and too come vntoo God, we must learne to lift vp onr senses too the infinite grace that God hath, shewed vs, in making vs parttakers of the spirituall goods of our Lord Iesus Christ, by voutsafing too hane vs too bee members of his bodie,
and too come unto God, we must Learn to lift up onr Senses too the infinite grace that God hath, showed us, in making us partakers of the spiritual goods of our Lord Iesus christ, by vouchsafing to have us too be members of his body,
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and too adopt vs too bee his children and heires.
and too adopt us too be his children and Heirs.
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Furthermore let vs consider the end whereat he amed, too the intent God complayne not of vs,
Furthermore let us Consider the end whereat he amed, too the intent God complain not of us,
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as he doth of the Israelites by his Prophet Esay, bycause of the vnthankfulnesse which they had shewed towardes him.
as he does of the Israelites by his Prophet Isaiah, Because of the unthankfulness which they had showed towards him.
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He sayeth, that he had taken them as his Uyneyard, or as a costly heritage.
He Saith, that he had taken them as his Vineyard, or as a costly heritage.
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And he telleth them, that for all his manuring of them, they had brought him foorth nothing but wyld Grapes and bitter frute.
And he Telleth them, that for all his manuring of them, they had brought him forth nothing but wild Grapes and bitter fruit.
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Let vs beware (say I) that God haue not iust cause too blame vs now adayes,
Let us beware (say I) that God have not just cause too blame us now adays,
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as well as he did them. For if the people of Israell receyued excellent giftes:
as well as he did them. For if the people of Israel received excellent Gifts:
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much more are wee bound vntoo God now adayes since the comming of our Lord Iesus Christ.
much more Are we bound unto God now adays since the coming of our Lord Iesus christ.
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For loke what he gaue too the Fathers of olde tyme in figures and shadowes:
For look what he gave too the Father's of old time in figures and shadows:
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that haue wee at these dayes in truth and substance, wee bee in the ful tyme wherin it was Gods will too powre out al his benefites vppon vs too the full.
that have we At these days in truth and substance, we be in the full time wherein it was God's will too pour out all his benefits upon us too the full.
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Sith it is so, wee shalbee the lesse excusable, if wee bee vnthankefull, and acknowledge not the good that God hath doone vs. That is the thyng which wee haue too beare in mynde.
Sith it is so, we shalbe the less excusable, if we be unthankful, and acknowledge not the good that God hath done us That is the thing which we have too bear in mind.
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And moreouer, let vs consider that (as sayeth Saint Peter) our Lord hath drawen vs out,
And moreover, let us Consider that (as Saith Saint Peter) our Lord hath drawn us out,
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and reskewed vs from the tyrannye of death, and called vs too his kingdome of lyght, too the intent that wee should blaze abrode his vertewes,
and rescued us from the tyranny of death, and called us too his Kingdom of Light, too the intent that we should blaze abroad his Virtues,
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and bestowe our whole lyfe in magnifying him too the vttermost:
and bestow our Whole life in magnifying him too the uttermost:
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according too this present text, where it is sayd, that wee must walke according too the vocation that God hath called vs vntoo.
according too this present text, where it is said, that we must walk according too the vocation that God hath called us unto.
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Now this importeth a gathering and drawing of vs out by our selues, as though God ment too make a new world of vs. And in verye deede the thing whertoo the death and passion of our Lord Iesus Christ tendeth, is, that we should bee sholed out from the vnclenenesse of the world.
Now this imports a gathering and drawing of us out by our selves, as though God meant too make a new world of us And in very deed the thing whertoo the death and passion of our Lord Iesus christ tendeth, is, that we should be sholed out from the vnclenenesse of the world.
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Seeing then that wee bee as it were sorted out by our selues, and God hath dedicated vs too himself, intending too haue vs for his inheritance:
Seeing then that we be as it were sorted out by our selves, and God hath dedicated us too himself, intending to have us for his inheritance:
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let vs learne not too disappoynt him of his purpose. And if wee bee the children of lyght, (as he sayth in another place:
let us Learn not too disappoint him of his purpose. And if we be the children of Light, (as he say in Another place:
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) let vs walke no more in darknesse, as the vnbeleeuers doo, but let vs make the grace effectuall which wee haue receyued. ) let us walk no more in darkness, as the unbelievers do, but let us make the grace effectual which we have received.
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That is it in effect which we haue to remember concerning the woord Uocation or Calling.
That is it in Effect which we have to Remember Concerning the word Vocation or Calling.
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Too bee short, we shalbee much more blame-woorthie than the sis•ie ignorant and blynd soules,
Too be short, we shalbe much more blameworthy than the sis•ie ignorant and blind Souls,
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if we indeuer not too hold our selues as it were locked vp vnder Gods hand, and vnder his guyding.
if we endeavour not too hold our selves as it were locked up under God's hand, and under his guiding.
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Truth it is, that at this day there is no corner of the world, but it is so corrupted, as is horrible too see:
Truth it is, that At this day there is no corner of the world, but it is so corrupted, as is horrible too see:
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insomuch that euen they that haue had no tast at all of the Gospell, but haue bin nuzzeled and imbrewed continually with superstition, shal not fayle to be iustly condemned at Gods hand.
insomuch that even they that have had no taste At all of the Gospel, but have been nuzzled and imbrued continually with Superstition, shall not fail to be justly condemned At God's hand.
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And as for vs, it is certeyne, that wee shall haue a much harder account too make,
And as for us, it is certain, that we shall have a much harder account too make,
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for that God inlyghtneth vs with his woord, and wheras other folkes stray and wander in destruction, he sheweth vs the way of saluation, calling and alluring vs daylye vntoo him.
for that God inlyghtneth us with his word, and whereas other folks stray and wander in destruction, he shows us the Way of salvation, calling and alluring us daily unto him.
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Seeing then that wee haue such a priuiledge:
Seeing then that we have such a privilege:
vvg av cst pns12 vhb d dt n1:
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wee ought too bethinke our selues well, that wee quench not the lyght, by thrusting it vnderfoote,
we ought too bethink our selves well, that we quench not the Light, by thrusting it underfoot,
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and so put away the speciall grace that was graunted vs, and which God voutsafed too direct vntoo vs, too the end wee should bee the more prouoked too serue him.
and so put away the special grace that was granted us, and which God vouchsafed too Direct unto us, too the end we should be the more provoked too serve him.
cc av vvd av dt j n1 cst vbds vvn pno12, cc r-crq np1 vvd av j p-acp pno12, av dt n1 pns12 vmd vbi dt av-dc vvd av vvi pno31.
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But by the way wee must marke well how S. Paule sayeth, that this must bee doone with all submission and lowelinesse, with pacience and meeknesse.
But by the Way we must mark well how S. Paul Saith, that this must be done with all submission and Loveliness, with patience and meekness.
cc-acp p-acp dt n1 pns12 vmb vvi av q-crq n1 np1 vvz, cst d vmb vbi vdn p-acp d n1 cc n1, p-acp n1 cc n1.
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Hereby he ment too expresse that it is not ynough for euery man too imploye himself too the dooing of his dewtie:
Hereby he meant too express that it is not enough for every man too employ himself too the doing of his duty:
av pns31 vvd av vvi cst pn31 vbz xx av-d p-acp d n1 av vvi px31 av dt vdg pp-f po31 n1:
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but that we must also reach out our hands eche one too his neyghbour and brother,
but that we must also reach out our hands eke one too his neighbour and brother,
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so as God may bee serued with one common consent among vs. Let vs marke well therfore (forasmuch as the residue cannot bee dispatched at this tyme) that S. Paul speakes not heere too euery man seuerally,
so as God may be served with one Common consent among us Let us mark well Therefore (forasmuch as the residue cannot be dispatched At this time) that S. Paul speaks not Here too every man severally,
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but that he comprehendeth al the whole bodie and companie of the Churche.
but that he comprehendeth all the Whole body and company of the Church.
cc-acp cst pns31 vvz d dt j-jn n1 cc n1 pp-f dt n1.
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As if he should say, my frends, it is not ynough for euery of vs too withdrawe himself and too abstein from all euill,
As if he should say, my Friends, it is not enough for every of us too withdraw himself and too abstain from all evil,
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and too shewe himself well mynded and zealous too liue in the feare of God, and in all vprightnesse:
and too show himself well minded and zealous too live in the Fear of God, and in all uprightness:
cc av vvi px31 av vvn cc j av vvi p-acp dt n1 pp-f np1, cc p-acp d n1:
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but wee must also haue a mutuall care one of another, and bee fully resolued that it is no seruing of God,
but we must also have a mutual care one of Another, and be Fully resolved that it is no serving of God,
cc-acp pns12 vmb av vhi dt j n1 crd pp-f n-jn, cc vbi av-j vvn cst pn31 vbz dx vvg pp-f np1,
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if we indeuer not by all the meanes wee can, that others may doo the lyke.
if we endeavour not by all the means we can, that Others may do the like.
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And so wee see heere how it is the rule of all the faithful (first) that euery man looke too himself,
And so we see Here how it is the Rule of all the faithful (First) that every man look too himself,
cc av pns12 vvb av c-crq pn31 vbz dt n1 pp-f d dt j (ord) cst d n1 vvb av px31,
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and though all the world bee mad in doing euill, yit notwithstanding that he which is taught in Gods schoole, doo hold himself in awe and vnder subiection,
and though all the world be mad in doing evil, yet notwithstanding that he which is taught in God's school, do hold himself in awe and under subjection,
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and consider whertoo he is called:
and Consider whertoo he is called:
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and therwithall that if there bee many of vs, and God haue shed out his grace so as he hath gotten himself a Churche, wee must to the vttermost of our power, seeke to ioyne with them whom God calleth,
and therewithal that if there be many of us, and God have shed out his grace so as he hath got himself a Church, we must to the uttermost of our power, seek to join with them whom God calls,
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as well as vs, so that he which goeth formest, reache his hand too him that is next him,
as well as us, so that he which Goes formest, reach his hand too him that is next him,
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and say, let vs goe altogither, and one of vs incorage another, that he which goes faintly and hath infirmities in him, bee taryed for by those that go swifter,
and say, let us go altogether, and one of us encourage Another, that he which Goes faintly and hath infirmities in him, be tarried for by those that go swifter,
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and bee borne vp also if neede be•, so as wee may all bee drawen vntoo God.
and be born up also if need be•, so as we may all be drawn unto God.
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And this must not onely bee doone in euery towne and village, but also wee must looke yit further of,
And this must not only be done in every town and village, but also we must look yet further of,
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and consider that they whom we knowe not are neuerthelater of the body of our Lord Iesus Christ,
and Consider that they whom we know not Are Nevertheless of the body of our Lord Iesus christ,
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and therfore wee must serue them for looking glasses and examples, and confirme them so much the more too leade a godly conuersation, by shewing them the way that they may followe vs. And let vs also profite our selues,
and Therefore we must serve them for looking glasses and Examples, and confirm them so much the more too lead a godly Conversation, by showing them the Way that they may follow us And let us also profit our selves,
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so as if wee see any other men more vertuous, zealous, and constant than wee bee, euery of vs may bee ashamed of it,
so as if we see any other men more virtuous, zealous, and constant than we be, every of us may be ashamed of it,
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and saye thus too our selues:
and say thus too our selves:
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How now? Is it meete that thou shouldest lag behynd, when other folkes marche on so fast afore,
How now? Is it meet that thou Shouldst lag behind, when other folks march on so fast afore,
c-crq av? vbz pn31 j cst pns21 vmd2 vvi a-acp, c-crq j-jn n2 vvb p-acp av av-j a-acp,
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and runne so cheerefully toowards God? Yee see then that the thing in effect which wee haue too beare away heere, is that inasmuch as God hath not called vs eft one man alone,
and run so cheerfully towards God? Ye see then that the thing in Effect which we have too bear away Here, is that inasmuch as God hath not called us eft one man alone,
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and eft another, as though he ment too sette vs a sunder, but directeth his voyce too all,
and eft Another, as though he meant too Set us a sunder, but directeth his voice too all,
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and will haue it serue for a holy bond vntoo all:
and will have it serve for a holy bound unto all:
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wee also must aunswer him, not onely with our mouth, but also with our whole lyfe,
we also must answer him, not only with our Mouth, but also with our Whole life,
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and there must be trew vnitie among vs, and we must indeuer to bring to passe, that God may bee purely worshipped euery where,
and there must be true unity among us, and we must endeavour to bring to pass, that God may be purely worshipped every where,
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and consider that sith wee bee called all too one inheritaunce, there ought too be a ryght brotherhood among vs,
and Consider that sith we be called all too one inheritance, there ought too be a right brotherhood among us,
cc vvb cst c-acp pns12 vbb vvn d av crd n1, pc-acp vmd av vbi dt j-jn n1 p-acp pno12,
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and that sith wee call vppon God as our father, it becommeth vs as his children too bee ioyned too our head, that is to wit, to our Lord Iesus Christ.
and that sith we call upon God as our father, it becomes us as his children too be joined too our head, that is to wit, to our Lord Iesus christ.
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And when wee bee so ioyned vntoo him, it is certayn that wee shal not bee cut of from those whom he will haue too bee of his body,
And when we be so joined unto him, it is certain that we shall not be Cut of from those whom he will have too bee of his body,
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nother shall the hand despyze the foote, nor the foote holde scorne of the hand:
neither shall the hand despyze the foot, nor the foot hold scorn of the hand:
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but forasmuch as wee knowe that our lyfe resteth onely in Iesus Christ, wee shal indeuer as much as wee can too vphold one another,
but forasmuch as we know that our life rests only in Iesus christ, we shall endeavour as much as we can too uphold one Another,
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and pray too God too strengthen vs ageinst all Satans assaults, & ageinst all that he can practize to set vs at ods, that wee may mainteyne the battell,
and pray too God too strengthen us against all Satan assaults, & against all that he can practice to Set us At ods, that we may maintain the battle,
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and with inuincible constancie followe still the way which God hath shewed vs, vntill wee attayne too the heritage which he hath promised vs,
and with invincible constancy follow still the Way which God hath showed us, until we attain too the heritage which he hath promised us,
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and purchaced so deerly by our Lord Iesus Christ.
and purchased so dearly by our Lord Iesus christ.
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Now let vs cast our selues downe before the Maiestie of our good God, with acknoweledgement of our sinnes, praying him to drawe vs too trew repentaunce,
Now let us cast our selves down before the Majesty of our good God, with acknoweledgement of our Sins, praying him to draw us too true Repentance,
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so as wee may bee vtterly cast downe in our selues, too bee set vp agein too serue him,
so as we may be utterly cast down in our selves, too be Set up again too serve him,
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and that not for one day, but so as wee may hold out too the end, that as his grace neuer fadeth,
and that not for one day, but so as we may hold out too the end, that as his grace never fades,
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so wee on our side may neuer ceasse too serue him, but according as he increaseth his gifts in vs,
so we on our side may never cease too serve him, but according as he increases his Gifts in us,
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so wee also may bee more and more inflamed to come nerer too him, and too bee throughly knit vntoo him.
so we also may be more and more inflamed to come nearer too him, and too be thoroughly knit unto him.
av pns12 av vmb vbi av-dc cc av-dc vvn p-acp vvb av-jc av pno31, cc av vbi av-j vvn p-acp pno31.
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And so let vs all say, Almighty God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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The.xxii. Sermon, which is the second vppon the fourth Chapter.
The xxii Sermon, which is the second upon the fourth Chapter.
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1. I therfore which am a prisoner in our Lord, vvarne you too vvalke as becommeth you, in the calling vvhertoo you bee called,
1. I Therefore which am a prisoner in our Lord, warn you too walk as becomes you, in the calling vvhertoo you be called,
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2. VVith all lovvelinesse and meekenesse, vvith pacience, bearing one vvith another in charitie, 3. Being diligent too keepe the vnitie of the spirit through the bond of peace.
2. With all lovvelinesse and meekness, with patience, bearing one with Another in charity, 3. Being diligent too keep the unity of the Spirit through the bound of peace.
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4. Be yee one body and one spirit, euen as ye be called in hope of your calling.
4. Be ye one body and one Spirit, even as you be called in hope of your calling.
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5. There is (but) one Lord, one Fayth, one Baptim.
5. There is (but) one Lord, one Faith, one Baptism.
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WEe haue seene this morning howe Gods children ought too bee linked toogither, so as euery man may helpe his fellowe,
we have seen this morning how God's children ought too be linked together, so as every man may help his fellow,
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and harten and strengthen him, and all of vs indeuer with one accord too serue God.
and harten and strengthen him, and all of us endeavour with one accord too serve God.
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Now for performance hereof, wee haue neede to correct the vyces that are in vs. For on the one side wee see how men are well neere all inclyned too loftinesse, selfsoothing,
Now for performance hereof, we have need to correct the vices that Are in us For on the one side we see how men Are well near all inclined too loftiness, selfsoothing,
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and selfweening, whereof by and by breedeth scornefulnesse.
and selfweening, whereof by and by breeds scornefulnesse.
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than wherfore too set them vp. For when a man hath cast his cards throughly:
than Wherefore too Set them up. For when a man hath cast his cards thoroughly:
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For he that couets too aduaunce himself, must needes abace his fellowes, too make himself their superiour.
For he that covets too advance himself, must needs abase his Fellows, too make himself their superior.
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Then is it impossible that there should bee agreement among vs, vntill wee haue rid our selues of this pryde and ouerweening, wheruntoo wee bee too much giuen.
Then is it impossible that there should be agreement among us, until we have rid our selves of this pride and overweening, wheruntoo we be too much given.
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But if wee bee once knit toogither: then will wee also bee meeke.
But if we be once knit together: then will we also be meek.
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For what is the cause that wee bee so sterne towardes our neyghbours, and that there is nothing but rigor and roughnesse with vs,
For what is the cause that we be so stern towards our neighbours, and that there is nothing but rigor and roughness with us,
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but for that euery of vs coueteth too ouermayster other? That then is the cause why there is no gentlenesse among vs. And therefore S. Paule hath matched meekenesse with lowelinesse:
but for that every of us covets too ouermayster other? That then is the cause why there is no gentleness among us And Therefore S. Paul hath matched meekness with Loveliness:
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for lowelinesse is the moother of meekenesse.
for Loveliness is the mother of meekness.
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Last of all, he setteth downe pacience or sufferance, in bearing long with mens infirmities and vyces.
Last of all, he sets down patience or sufferance, in bearing long with men's infirmities and vices.
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For if wee will needes serche out by parcell meale whatsoeuer wee shall see to be amisse in euery man:
For if we will needs search out by parcel meal whatsoever we shall see to be amiss in every man:
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surely we shall haue occasion to reiect both great and small: for there is not that man which is not blemished with some euill.
surely we shall have occasion to reject both great and small: for there is not that man which is not blemished with Some evil.
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But haue wee once abated the pryde that I spake of, and thereuppon conformed our selues too meekenesse,
But have we once abated the pride that I spoke of, and thereupon conformed our selves too meekness,
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and gentlenesse, so as wee can fynd in our hartes too bee warned and too beare with others:
and gentleness, so as we can find in our hearts too be warned and too bear with Others:
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and none of vs is so hindred by his infirmities, but that he can abyde too make account of other men as of his brethren:
and none of us is so hindered by his infirmities, but that he can abide too make account of other men as of his brothers:
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then shall the Church by that meane abyde alwayes in good plyght.
then shall the Church by that mean abide always in good plight.
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Now hereuppon S. Paule addeth, that if wee intend too keepe the vnitie of spirit, wee must liue toogither in peace.
Now hereupon S. Paul adds, that if we intend too keep the unity of Spirit, we must live together in peace.
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For wee know, that when any fyre of strife is kindled, euery man would haue his enemyes drowned in the bottom of hell.
For we know, that when any fire of strife is kindled, every man would have his enemies drowned in the bottom of hell.
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So soone then as wee giue the brydle too our affections, so as wee fall too spyting of this man or that man,
So soon then as we give the bridle too our affections, so as we fallen too spyting of this man or that man,
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and there groweth any hartburning or grudge ageinst vs: then followeth parttaking in the Church, too the breache of all concord.
and there grows any heartburning or grudge against us: then follows partaking in the Church, too the breach of all concord.
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Therfore if wee desyre too bee at one (as wee •eedes must, if wee will be Gods children) let vs take good heede that Satan set no oddes or variance among vs,
Therefore if we desire too be At one (as we •eedes must, if we will be God's children) let us take good heed that Satan Set no odds or variance among us,
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and let vs bee quiet, and indeuer too preuent trubbles where wee see any likelyhood of them.
and let us be quiet, and endeavour too prevent Troubles where we see any likelihood of them.
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And so yee see, what we ought too obserue, if wee mynde too helpe our neyghbours,
And so ye see, what we ought too observe, if we mind too help our neighbours,
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and too bryng too passe that God may bee honored among vs with one accord.
and too bring too pass that God may be honoured among us with one accord.
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And heere wee haue too mark first of all, how Saint Paule in speaking of Lowelinesse, meekenesse,
And Here we have too mark First of all, how Saint Paul in speaking of Loveliness, meekness,
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and pacience, warneth vs, that if we be not ware, and euery man brydle himself, the diuell shall alwayes haue easie accesse and entrance intoo vs, too trubble vs. And why? For as I sayd, euery of vs shall fynd the disease of ambition rooted in him,
and patience, warneth us, that if we be not aware, and every man bridle himself, the Devil shall always have easy access and Entrance into us, too trubble us And why? For as I said, every of us shall find the disease of ambition rooted in him,
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so as there is none of vs but he would fayne beare some coūtenāce of superioritie, at leastwyse till God haue layed his hand vppon him,
so as there is none of us but he would fain bear Some countenance of superiority, At leastwise till God have laid his hand upon him,
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and by his holie spirit beaten downe al pryde in him, and made him •leane.
and by his holy Spirit beaten down all pride in him, and made him •leane.
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But take mee all those that followe their owne naturall sway, & surely they are euer so hygh mynded,
But take me all those that follow their own natural sway, & surely they Are ever so high minded,
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as thy wil not be contēted, except they bee exalted and much made of Saint Paule therfore thought good too warne vs hereof, too the end we should learne too mis••ke of that vyce,
as thy will not be contented, except they be exalted and much made of Saint Paul Therefore Thought good too warn us hereof, too the end we should Learn too mis••ke of that vice,
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and indeuer too rid our selues of it, which thing wil not bee doone very easly,
and endeavour too rid our selves of it, which thing will not be done very Easily,
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for it is a hard battell.
for it is a hard battle.
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But howsoeuer the world go, wee must not giue ouer, till wee haue gotten so much aduauntage of our selues,
But howsoever the world go, we must not give over, till we have got so much advantage of our selves,
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as too knowe that there is nothing in vs why we should be esteemed, but rather that he which thinketh himself too bee excellentest of all, ought (by that tyme that he hath sifted and examined himselfe throughly,) too bee ashamed and abashed at his owne wretchednesse.
as too know that there is nothing in us why we should be esteemed, but rather that he which Thinketh himself too be excellentest of all, ought (by that time that he hath sifted and examined himself thoroughly,) too be ashamed and abashed At his own wretchedness.
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And for proof therof, when we haue throughly vewed al that wee weene our selues too haue, wherwith too win vs any fauour, dignitie or reputation among men:
And for proof thereof, when we have thoroughly viewed all that we ween our selves too have, wherewith too win us any favour, dignity or reputation among men:
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certaynly wee shall fynd that euery whit of it is the free gift of God.
Certainly we shall find that every whit of it is the free gift of God.
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Now then, so much the more neede haue wee too humble our selues, seing that God byndeth vs so vntoo him.
Now then, so much the more need have we too humble our selves, sing that God bindeth us so unto him.
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What hast thou (sayth S. Paul) too boast of aboue other men, and to chalendge as thine own? It is certain that God hath giuē it thee,
What hast thou (say S. Paul) too boast of above other men, and to challenge as thine own? It is certain that God hath given it thee,
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therfore honour him for it, which thing thou canst not doo, so long as thou art puffed vp with pryde.
Therefore honour him for it, which thing thou Canst not do, so long as thou art puffed up with pride.
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So then, considering that al the vertues for which wee myght bee praysed, are all records of Gods goodnesse,
So then, considering that all the Virtues for which we might be praised, Are all records of God's Goodness,
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and that he hath shewed himself a louing father towards vs, in that it hath pleased him to haue vs come neere him after that fashion:
and that he hath showed himself a loving father towards us, in that it hath pleased him to have us come near him After that fashion:
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it ought too make vs cast downe our eyes, and too walk in all meeldnesse.
it ought too make us cast down our eyes, and too walk in all meeldnesse.
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And if wee compare our vertues with our vyces, surely wee shall fynd much more wherwith too beate downe our hornes,
And if we compare our Virtues with our vices, surely we shall find much more wherewith too beat down our horns,
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he shall perceyue that although he haue some good zele too serue God, yit dooth he but llmp and halt still in that behalf,
he shall perceive that although he have Some good zeal too serve God, yet doth he but llmp and halt still in that behalf,
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and that he hath no vertue in him, which is not blemished with some spot,
and that he hath no virtue in him, which is not blemished with Some spot,
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so as there is alwaies one thing or other in him, too put him in mynd that he ought not too bee proud.
so as there is always one thing or other in him, too put him in mind that he ought not too be proud.
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Agein, his vyces are euer mo in nūber a great way, thā his vertues.
Again, his vices Are ever more in number a great Way, than his Virtues.
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What shall wee then doo, but be ashamed of our selues? For we doo after a sort defyle the holie things,
What shall we then do, but be ashamed of our selves? For we do After a sort defile the holy things,
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when wee mingle our owne deformities in that wyse with the gifts of Gods spirit.
when we mingle our own deformities in that wise with the Gifts of God's Spirit.
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And therfore he that dooth moste excell, hath cause too bee the more lowely, for that he is so much the more bound vnto God.
And Therefore he that doth most excel, hath cause too be the more lowly, for that he is so much the more bound unto God.
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Yee see then that they which are esteemed as peerlesse perles, and exalted as little woorse than Angels, ought alwayes too brydle themselues short, knowing that there is not so little a blemish in them, which ought not too bee taken for greeuouser in them,
Ye see then that they which Are esteemed as peerless Pearls, and exalted as little Worse than Angels, ought always too bridle themselves short, knowing that there is not so little a blemish in them, which ought not too be taken for greeuouser in them,
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than in such as haue not receyued so great gifts, ne be so excellent.
than in such as have not received so great Gifts, ne be so excellent.
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Besy•s this, there are also vyces in vs euen of our selues (as I sayd afore):
Besy•s this, there Are also vices in us even of our selves (as I said afore):
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and if there bee any good in vs, God hath giuen it vs of his owne mere and freebestowed mercie.
and if there be any good in us, God hath given it us of his own mere and freebestowed mercy.
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And therfore it is not for vs too presume, but wee must impute all euill to our selues.
And Therefore it is not for us too presume, but we must impute all evil to our selves.
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Hee then that maketh such comparison, will sone beate downe his ouerweening wherwith he was puffed vp or deceyued.
He then that makes such comparison, will soon beat down his overweening wherewith he was puffed up or deceived.
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Now if the excellētest sort of al, haue not wherof to vaunt thēselues:
Now if the excellentest sort of all, have not whereof to vaunt themselves:
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what shall the meaner sort doo, and such as are dispyzed too the worldward, and haue nothing too set themselues out withall? They fyght ageinst nature,
what shall the meaner sort do, and such as Are dispyzed too the worldward, and have nothing too Set themselves out withal? They fight against nature,
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if they will needes vaunt themselues.
if they will needs vaunt themselves.
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Too bee short, a man shall alwayes fynd this auncient prouerb trew, that he which knoweth himself best, will esteeme himself least.
Too be short, a man shall always find this ancient proverb true, that he which Knoweth himself best, will esteem himself least.
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But wee must passe yit further: which is, that we must vnderstand how we be not any thing of our selues,
But we must pass yet further: which is, that we must understand how we be not any thing of our selves,
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nor can doo aught that is any thing woorth, and that the good which God hath put intoo vs, ought too serue too teach vs meeknesse.
nor can do aught that is any thing worth, and that the good which God hath put into us, ought too serve too teach us meekness.
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When wee once know that well, then shall wee bee throughly humbled, say I.
When we once know that well, then shall we be thoroughly humbled, say I.
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And the trew Lowlynesse or humilitie is not too make a fayre face, or too pretend a myld countenance,
And the true Lowlynesse or humility is not too make a fair face, or too pretend a mild countenance,
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In steade of so dooing, euery of vs dooth cokes other, and cloketh the things that ought too bee sharpely rebuked:
In stead of so doing, every of us doth cokes other, and cloaketh the things that ought too be sharply rebuked:
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as many doo, who will speake gently and louingly, and looke rufully, and yit for all that, ceasse not too bee as full of pryd, as toades within.
as many do, who will speak gently and lovingly, and look ruefully, and yet for all that, cease not too be as full of pryd, as toads within.
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Too be short, humility importeth such a meekenesse, as pulleth vs downe in our selues,
Too be short, humility imports such a meekness, as pulls us down in our selves,
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and suffereth vs not too aduaunce our selues for any degree of honour, nor too seeke estimation aboue our neyghbours.
and suffers us not too advance our selves for any degree of honour, nor too seek estimation above our neighbours.
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Now I haue told you, that wee shall neuer bee meeke, nor neuer haue any gentlenesse and myldnesse in vs, vntill wee bee brought lowe.
Now I have told you, that we shall never be meek, nor never have any gentleness and mildness in us, until we be brought low.
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For pryde doth euer hold scorne of all the world.
For pride does ever hold scorn of all the world.
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And wee see also, that such as are ouerweening, and stand in their owne conceyt, beleeuing themselues too bee well woorthy,
And we see also, that such as Are overweening, and stand in their own conceit, believing themselves too be well worthy,
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and too deserue too bee exalted aboue the common aray, doo therewithall become very straunge, insomuch that men dare scarce looke vppon them:
and too deserve too be exalted above the Common array, do therewithal become very strange, insomuch that men Dare scarce look upon them:
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they thrust away one, and driue away another a great way of.
they thrust away one, and driven away Another a great Way of.
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Therefore wee must haue learned too humble our selues, too the end wee imbrace such as are our trew brothers, specially sith wee knowe that wee haue neede too bee borne with at their handes.
Therefore we must have learned too humble our selves, too the end we embrace such as Are our true Brother's, specially sith we know that we have need too be born with At their hands.
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For behold, it is sayd of our Lord Iesus Christ, that he dooth easely let vs come vntoo him, bycause he himself was tempted,
For behold, it is said of our Lord Iesus christ, that he doth Easily let us come unto him, Because he himself was tempted,
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and made lyke vntoo vs, and that he beareth with our weakenesse and infirmities, bycause he hath had experience of them in himself.
and made like unto us, and that he bears with our weakness and infirmities, Because he hath had experience of them in himself.
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Now it is certeyn, that our Lord had not any vyce in him, for he is the welspring of all goodnesse.
Now it is certain, that our Lord had not any vice in him, for he is the wellspring of all Goodness.
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Yit notwithstanding, too the intent that wee on our syde should not sticke too resort too him familiarly,
Yet notwithstanding, too the intent that we on our side should not stick too resort too him familiarly,
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and too the end wee should bee heard of God his father for his sake, it is sayd, that he had compassion on vs, bycause he had felt what man and mans infirmities are,
and too the end we should be herd of God his father for his sake, it is said, that he had compassion on us, Because he had felt what man and men infirmities Are,
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howbeit, without any spot of sinne, as I sayde afore.
howbeit, without any spot of sin, as I said afore.
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Now then, how shall wee doo, if wee haue this foolishe beliefe, that wee bee throughly perfit? Seeing that pryde is so rooted in our nature,
Now then, how shall we do, if we have this foolish belief, that we be thoroughly perfect? Seeing that pride is so rooted in our nature,
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how shall wee pitie such as wee see in myserie, if wee consider not first, that wee bee no better woorth than they? So then, let vs marke well, that too bee kyndharted, gentle,
how shall we pity such as we see in misery, if we Consider not First, that we be no better worth than they? So then, let us mark well, that too be kyndharted, gentle,
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and freendly, all pryde must first bee beaten downe in vs.
and friendly, all pride must First be beaten down in us
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Furthermore let vs marke also, that kinde heartednesse is the mother of pacience, and the continuall bringer foorth of that frute:
Furthermore let us mark also, that kind heartedness is the mother of patience, and the continual bringer forth of that fruit:
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and that if wee bee too sterne, it is a signe that there is crueltie in vs,
and that if we be too stern, it is a Signen that there is cruelty in us,
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and that wee be as wild beasts.
and that we be as wild beasts.
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And therby also we be conuicted of pryde and ouerweening, & that we haue not well learned the Lesson that S. Paule copyeth vs out heere.
And thereby also we be convicted of pride and overweening, & that we have not well learned the lesson that S. Paul copyeth us out Here.
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In deede wee ought too bee greeued at the faults of our neighbours, & wee must not feede them by our flattery,
In deed we ought too be grieved At the Faults of our neighbours, & we must not feed them by our flattery,
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as the common fashion of the world is.
as the Common fashion of the world is.
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But yit must our zeale bee so measured, as we must beare with a great sort (for we our selues also haue neede too bee borne withall) and not bee hastier with other folkes,
But yet must our zeal be so measured, as we must bear with a great sort (for we our selves also have need too be born withal) and not be hastier with other folks,
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then we would that they should bee with vs, but alwayes kepe this naturall vprightnesse, of not dooing that thing to our neighbour, which wee would not haue doone too our selues, which is the summe of the Lawe and the Prophets as our Lord Iesus Christ sayeth.
then we would that they should be with us, but always keep this natural uprightness, of not doing that thing to our neighbour, which we would not have done too our selves, which is the sum of the Law and the prophets as our Lord Iesus christ Saith.
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Yee see then how our zeale ought too bee mingled with kynd hartednesse:
Ye see then how our zeal ought too be mingled with kind hartednesse:
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for if it bee sauced altoogither with vineger, what will come of it? There wilbee no taste or sauour in it. for if it be sauced altoogither with vinegar, what will come of it? There wilbee no taste or savour in it.
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Therfore it must haue some oyle put vntoo it.
Therefore it must have Some oil put unto it.
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And so there must bee some temperature in all corrections too sweeten them withal, that they bee not ouer rigorous.
And so there must be Some temperature in all corrections too sweeten them withal, that they be not over rigorous.
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Too bee short, S. Paule ment too shewe vs heere, that although we ought not too bolster out any euill,
Too be short, S. Paul meant too show us Here, that although we ought not too bolster out any evil,
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but rather too be moued with Godly zeale to condemne such as deserue it:
but rather too be moved with Godly zeal to condemn such as deserve it:
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yit notwithstanding we must not reiect the weakelings, as though they were vtter reprobates or castawayes,
yet notwithstanding we must not reject the Weaklings, as though they were utter Reprobates or castaways,
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but labour too winne them too our God, according as wee haue seene already, that that way ought too bee obserned.
but labour too win them too our God, according as we have seen already, that that Way ought too be obserned.
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For there are two euill extremities:
For there Are two evil extremities:
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but looke whatsoeuer God hath ordeyned by his holy spirite, that will alwayes bee found too bee for euery mans welfare.
but look whatsoever God hath ordained by his holy Spirit, that will always be found too be for every men welfare.
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The one of these euill customes, is, that a man cannot be wel taken with the world, except he flatter.
The one of these evil customs, is, that a man cannot be well taken with the world, except he flatter.
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Who so intendeth to mainteyne himself, must play the blinkard and shut his eyes, when he sees a number of things in his freends woorthy of blame.
Who so intends to maintain himself, must play the blinkard and shut his eyes, when he sees a number of things in his Friends worthy of blame.
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And yit in the meane while is not such silence a secret betraying? For we see, that they whom wee pretend to loue, are in the high way to destruction,
And yet in the mean while is not such silence a secret betraying? For we see, that they whom we pretend to love, Are in the high Way to destruction,
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and wholly hardened in their naughtinesse:
and wholly hardened in their naughtiness:
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and yit notwithstanding, wheras we ought to waken them, or else too set a looking glasse before them, that they might behold their leaudenesse,
and yet notwithstanding, whereas we ought to waken them, or Else too Set a looking glass before them, that they might behold their Lewdness,
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and be ashamed of it, wee winke at it.
and be ashamed of it, we wink At it.
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) he cryeth out, It is a great misterye or secret, betweene Iesus Christ and his Church. ) he Cries out, It is a great mystery or secret, between Iesus christ and his Church.
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insomuch that those flatteries are no better but playsters too ease the sore, and in the meane whyle to feede the roote of it within.
insomuch that those flatteries Are no better but plasters too ease the soar, and in the mean while to feed the root of it within.
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The other euill extremitie, is when wee bee so rigorous, that euery little fault is ynough too make vs too storme.
The other evil extremity, is when we be so rigorous, that every little fault is enough too make us too storm.
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Sith it is so, wee shall neuer haue the spirit of meekenesse aforesayd, if wee bee not guided and gouerned by Gods spirit (as I sayd afore.) And heerby a man may see and iudge, that there is a certeyne pryde lurking within vs, wherethrough we take to much vpon our selues.
Sith it is so, we shall never have the Spirit of meekness aforesaid, if we be not guided and governed by God's Spirit (as I said afore.) And hereby a man may see and judge, that there is a certain pride lurking within us, wherethrough we take to much upon our selves.
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To be short, there is neuer any ouer great rigour without crueltie, nor crueltie without pryde.
To be short, there is never any over great rigour without cruelty, nor cruelty without pride.
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Whosoeuer dispyzeth his neighbors, setteth to much by himself:
Whosoever dispyzeth his neighbours, sets to much by himself:
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& he that cā beare with nothing, but is so terribly sterne, that al sinnes are (in his opinion) vnpardonable:
& he that can bear with nothing, but is so terribly stern, that all Sins Are (in his opinion) unpardonable:
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sheweth also that there is no manhood or humanitie in him.
shows also that there is no manhood or humanity in him.
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So much the more therfore doth it stand vs on hand, to beare in mynd that which S. Paule sheweth vs heere, which is, too forgiue and forbeare.
So much the more Therefore does it stand us on hand, to bear in mind that which S. Paul shows us Here, which is, too forgive and forbear.
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Not that we should allowe mens vices (as I sayd afore) nor that they should haue leaue too doo euill without rebuking,
Not that we should allow men's vices (as I said afore) nor that they should have leave too do evil without rebuking,
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but that wee should paciently rebuke mens faults and bee sory for them, and in so dooing of our dewtie, not forget also to beare with the frayltie and weakenesse of our neighbours,
but that we should patiently rebuke men's Faults and be sorry for them, and in so doing of our duty, not forget also to bear with the frailty and weakness of our neighbours,
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so as we shame them not, ne stryke them intoo such •eauinesse, that they fall into dispayre,
so as we shame them not, ne strike them into such •eauinesse, that they fallen into despair,
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when they see there is no forbearing, nor any forgiuing at our hands. That then is the thing that wee ought to beare in mind.
when they see there is no forbearing, nor any forgiving At our hands. That then is the thing that we ought to bear in mind.
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And it is the very cause why S. Paule addeth, that men should beare one with another in charitie or loue.
And it is the very cause why S. Paul adds, that men should bear one with Another in charity or love.
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As if he sh•uld say, that forasmuch as we bee brothers toogither, there should neede none other rule than that, too make vs as well kind hearted, as also pacient and lowely.
As if he sh•uld say, that forasmuch as we be Brother's together, there should need none other Rule than that, too make us as well kind hearted, as also patient and lowly.
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And for proof therof he sayeth in the thirteenth of the first Epistle to the Corinthians, that Charitie hath these three things:
And for proof thereof he Saith in the thirteenth of the First Epistle to the Corinthians, that Charity hath these three things:
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First, that it is gentle and kind hearted:
First, that it is gentle and kind hearted:
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Secondly, that it moueth vs too be lowely and meeke, and thirdly, that it is pacient, and suffreth al things.
Secondly, that it moves us too be lowly and meek, and Thirdly, that it is patient, and suffers all things.
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Those are three qualities which Paule attributeth vntoo louingnesse. For if wee demaund what is the rule of holy life:
Those Are three qualities which Paul attributeth unto lovingness. For if we demand what is the Rule of holy life:
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the Scripture telleth vs, that loue is the full performaunce therof, bycause it is the bond of perfection, the Scripture Telleth us, that love is the full performance thereof, Because it is the bound of perfection,
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and the end and fulfilling of the Lawe. Lo how these Texts doo teach vs Charitie.
and the end and fulfilling of the Law. Lo how these Texts do teach us Charity.
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Agein, our Lord also intending too conclude the doctrine of the Law, setteth downe these twoo poynts:
Again, our Lord also intending too conclude the Doctrine of the Law, sets down these twoo points:
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Namely that wee should loue him with all our hart, with all our mynd, and with all our power and strength:
Namely that we should love him with all our heart, with all our mind, and with all our power and strength:
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and our neyghbours as our selues.
and our neighbours as our selves.
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Then if wee thinke too bee allowed of God, and charitie reigne not in vs, wee deceyue our selues.
Then if we think too be allowed of God, and charity Reign not in us, we deceive our selves.
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The world may like well of vs, but all our whole lyfe shall bee vtterly lothsome before God,
The world may like well of us, but all our Whole life shall be utterly loathsome before God,
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vntill Charitie bee setled in our hartes, so as shee gouerne vs, and wee tend alwayes vntoo hir,
until Charity be settled in our hearts, so as she govern us, and we tend always unto his,
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yea and woorke all our woorkes by hir.
yea and work all our works by his.
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Now then, seeing that loue is the trew perfection of the faithfull, and of all Gods children:
Now then, seeing that love is the true perfection of the faithful, and of all God's children:
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let vs see what it importeth.
let us see what it imports.
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For if a man brag that he hath it, and in the meane whyle haue nother lowlinesse, nor gentlenesse, nor pacience:
For if a man brag that he hath it, and in the mean while have neither lowliness, nor gentleness, nor patience:
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he maketh the holy Ghost a lyer, who not without cause sheweth, what is betokened by Charitie or loue.
he makes the holy Ghost a liar, who not without cause shows, what is betokened by Charity or love.
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For he hath not set downe the bare woord, and only sayd, be yee charitable: but he hath also shewed vs what is ment by it.
For he hath not Set down the bore word, and only said, be ye charitable: but he hath also showed us what is meant by it.
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Namely first of all, that wee must beate downe this pride which beguyleth vs, and maketh vs dosse with our hornes ageinst God, insomuch that it were right hard for vs too bee lowely mynded towardes men,
Namely First of all, that we must beat down this pride which beguileth us, and makes us dosse with our horns against God, insomuch that it were right hard for us too be lowly minded towards men,
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when wee cannot hold our selues meekely in obedience vnder God.
when we cannot hold our selves meekly in Obedience under God.
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Now then, let vs fyght in such wyse, as all pryde may bee corrected in vs:
Now then, let us fight in such wise, as all pride may be corrected in us:
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and therwithall inforce our selues alwayes too humilitie, that wee may bee kynd harted and fellowlyke with the faythfull:
and therewithal enforce our selves always too humility, that we may be kind hearted and fellowlyke with the faithful:
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which cannot bee doone but by bearing one with another.
which cannot be done but by bearing one with Another.
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The very heathen men had the skill too say, that if wee had the wit and discretion too see the vyces that are in our selues, we should bee pacient toward others.
The very heathen men had the skill too say, that if we had the wit and discretion too see the vices that Are in our selves, we should be patient towards Others.
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For why? I haue neede too bee borne withall my selfe, and if I doo not the lyke too other folkes,
For why? I have need too be born withal my self, and if I do not the like too other folks,
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how partially doo I deale? This consideration alone ought too tame vs sufficiently, though there were nother Lawe nor Gospell.
how partially do I deal? This consideration alone ought too tame us sufficiently, though there were neither Law nor Gospel.
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Wherefore in asmuch as wee knowe that charitie importeth these three things:
Wherefore in as as we know that charity imports these three things:
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let vs learne too bee pacient, not onely when any wrong is doone vs, but also when wee see our neyghbours too bee weake and feeble,
let us Learn too be patient, not only when any wrong is done us, but also when we see our neighbours too be weak and feeble,
vvb pno12 vvi av vbi j, xx av-j c-crq d n-jn vbz vdn pno12, cc-acp av c-crq pns12 vvb po12 n2 av vbi j cc j,
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and not yit come too such perfection as were requisite.
and not yet come too such perfection as were requisite.
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That it may please him too graunt his grace, not only too vs, but also too all. &c.
That it may please him too grant his grace, not only too us, but also too all. etc.
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And though they bee not so well foreward and settled in Gods woord (as wee would wishe,) yit let vs pitie them,
And though they be not so well forward and settled in God's word (as we would wish,) yet let us pity them,
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and with all meekenesse indeuer too vse such correction towards them, as nother their vyces may bee nurrished,
and with all meekness endeavour too use such correction towards them, as neither their vices may be nurrished,
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nor the parties themselues bee cast in despayre. Thus yee see what wee haue to mark vppon that streyne.
nor the parties themselves be cast in despair. Thus ye see what we have to mark upon that streyne.
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Now heervppon Saint Paule inferreth further, that (as I haue touched heertoofore) wee must keepe the vnitie of the spirit, or the bond of peace.
Now heervppon Saint Paul infers further, that (as I have touched heertoofore) we must keep the unity of the Spirit, or the bound of peace.
av av n1 np1 vvz av-jc, cst (c-acp pns11 vhb vvn av) pns12 vmb vvi dt n1 pp-f dt n1, cc dt n1 pp-f n1.
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For he setteth heere the vnitie of spirit, as a marke that is requisyte in the Church and flocke of God:
For he sets Here the unity of Spirit, as a mark that is requisyte in the Church and flock of God:
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insomuch that if wee bee at oddes among our selues, wee bee at oddes with God.
insomuch that if we be At odds among our selves, we be At odds with God.
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And therewithall he sheweth vs the thing that wee haue seene breefly before: which is, that if wee bee not at one among our selues, God disclaymeth vs,
And therewithal he shows us the thing that we have seen briefly before: which is, that if we be not At one among our selves, God disclaimeth us,
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and telleth vs wee belong not vntoo him.
and Telleth us we belong not unto him.
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This vnitie therfore is a thing that ought too bee much set by now adayes, seeing it is the meane in respect whereof wee bee acknowledged for Gods children.
This unity Therefore is a thing that ought too be much Set by now adays, seeing it is the mean in respect whereof we be acknowledged for God's children.
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Trew it is that the wicked and the vnbeleeuers haue their confederacies, and are so linked one too another,
True it is that the wicked and the unbelievers have their confederacies, and Are so linked one too Another,
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as there is not a streyter allyance too bee found in the world.
as there is not a streyter alliance too be found in the world.
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For euen their euill dooings doo bynd them one too another, as though they were fast sowed toogither,
For even their evil doings do bind them one too Another, as though they were fast sowed together,
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bycause they perceyue themselues too bee hampered, insomuch that he which hath conspyred in some mischeef with another naughtipacke, will bee afrayd of him,
Because they perceive themselves to be hampered, insomuch that he which hath conspired in Some mischief with Another naughtipack, will be afraid of him,
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and that feare is as a bond that cannot bee broken.
and that Fear is as a bound that cannot be broken.
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Howbeeit Saint Paule presupposeth heere, that the faythfull are at one in God, as he will declare anon.
Howbeit Saint Paul presupposeth Here, that the faithful Are At one in God, as he will declare anon.
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For this cause he sheweth them how the same vnitie may bee kept.
For this cause he shows them how the same unity may be kept.
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It is (sayeth he) the bond of peace. For when a fyre is once kindled, it is not so soone quencht ageine.It is (Saith he) the bound of peace. For when a fire is once kindled, it is not so soon quenched again.
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Wee imagin that when wee cast our selues intoo a chafe, wee can come too our selues agein by and by,
we imagine that when we cast our selves into a chafe, we can come too our selves again by and by,
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and all shall bee whist and still out of hand agein. No:
and all shall be whist and still out of hand again. No:
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for the diuell dooth so set in his foote, that the stryfe and contention turneth too a deadly sting,
for the Devil doth so Set in his foot, that the strife and contention turns too a deadly sting,
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so as men are inuenimed with it more and more, and although they shewe it not outwardly,
so as men Are inuenimed with it more and more, and although they show it not outwardly,
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ne cast vp their rage and froth:
ne cast up their rage and froth:
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yit notwithstanding some hartbyting and hartburning will lurke still within, when there hath bin anie debate.
yet notwithstanding Some hartbyting and heartburning will lurk still within, when there hath been any debate.
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And therfore (as I sayd) let vs not thinke that when anie trubble is stirred vp, it wilbee pacifyed so soone as wee would haue it.
And Therefore (as I said) let us not think that when any trubble is stirred up, it wilbee pacified so soon as we would have it.
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In consideration wherof Saint Paule telleth vs, that the Church shall perishe euery turning of a hand, through that fyre,
In consideration whereof Saint Paul Telleth us, that the Church shall perish every turning of a hand, through that fire,
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if wee continue not in quiet, and shun all stryfe and debate.
if we continue not in quiet, and shun all strife and debate.
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And now he sheweth what maner of attonement or vnion it is that he hath spoken of, saying, that there is (but) one God,
And now he shows what manner of atonement or Union it is that he hath spoken of, saying, that there is (but) one God,
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and one fayth, and one Baptime: that there is (but) one hope vvheruntoo vvee bee called:
and one faith, and one Baptise: that there is (but) one hope vvheruntoo we be called:
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and that there is (but) one God and father of our Lord Iesus Christ, vvho is aboue vs all, and in vs all. and that there is (but) one God and father of our Lord Iesus christ, who is above us all, and in us all.
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It was very requisite that this should bee added, too shewe that peace shall neuer bee good nor allowed of God,
It was very requisite that this should be added, too show that peace shall never be good nor allowed of God,
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but rather accursed, vnlesse it haue a good groundwoorke.
but rather accursed, unless it have a good groundwoorke.
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For what a peace were it, if wee would now adayes linke in with the Papistes? Wee should bee fayne too forsake the pure doctrine of the Gospell,
For what a peace were it, if we would now adays link in with the Papists? we should be fain too forsake the pure Doctrine of the Gospel,
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and too bend our selues ageinst God, and too defyle our selues with all manner of filthinesse and abhomination.
and too bend our selves against God, and too defile our selves with all manner of filthiness and abomination.
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But it were better that the whole world were sunke; and we with it, than too seeke such peace.
But it were better that the Whole world were sunk; and we with it, than too seek such peace.
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As much should wee bee fayne too doo in respect of the Turkes: for there is none of them both but he seeketh too wrappe vs in destruction,
As much should we be fain too do in respect of the Turkes: for there is none of them both but he seeks too wrap us in destruction,
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and too plucke vs away from God.
and too pluck us away from God.
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Now if there bee such attonement among vs, as wee will needes inioy all that our fleshly lust craueth:
Now if there be such atonement among us, as we will needs enjoy all that our fleshly lust craveth:
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what confuzion will there bee? Uerely oftentymes Gods seruantes are accuzed of conspiracie, and of spytefull malice and stubbornnesse,
what confuzion will there be? Verily oftentimes God's Servants Are accuzed of Conspiracy, and of spiteful malice and stubbornness,
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bycause they cannot fynd in their hartes too consent too anie wickednesse:
Because they cannot find in their hearts too consent too any wickedness:
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insomuch that they which are in any authoritie and credit, would vsurp any manner of tyrannie too hinder the preaching of Gods woord,
insomuch that they which Are in any Authority and credit, would usurp any manner of tyranny too hinder the preaching of God's word,
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as it ought too bee, and deuyze what they list of their owne brayne, so that albeeit there bee preaching still,
as it ought too be, and deuyze what they list of their own brain, so that albeit there be preaching still,
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yit shall it not bee free according too Gods woord. If Gods seruantes bee driuen too this:
yet shall it not be free according too God's word. If God's Servants be driven too this:
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needes must we be trubbled by Satan & his champions: and we shalbe both blamed and diffamed euerywhere.
needs must we be trubbled by Satan & his champions: and we shall both blamed and diffamed everywhere.
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For such folke will alwayes doo their office, in turning good intoo euill by their false reportes and flaunders.
For such folk will always do their office, in turning good into evil by their false reports and Flanders.
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Howsoeuer the world go, no peace is commendable, but such as doo•h so ioyne vs toogither,
Howsoever the world go, no peace is commendable, but such as doo•h so join us together,
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Now in generall it is trew, that peace is too bee desyred, and that the verye name of it is had in estimation among men.
Now in general it is true, that peace is to be desired, and that the very name of it is had in estimation among men.
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But yit for all that, wee must not so shroud our selues vnder the shadow of peace,
But yet for all that, we must not so shroud our selves under the shadow of peace,
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as too separate our selues from God, that in the end wee make warre ageinst him,
as too separate our selves from God, that in the end we make war against him,
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and he proclayme vs too bee his enemyes.
and he proclaim us too be his enemies.
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And for that cause it is sayd, that wee must bee at continuall battell with the wicked.
And for that cause it is said, that we must be At continual battle with the wicked.
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For in asmuch as they serue Satan, they wil not ceasse to fyght ageinst God and our saluation.
For in as as they serve Satan, they will not cease to fight against God and our salvation.
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And therfore wee must not bee cold and negligent in that behalf, but zelous in setting our selues ageinst them:
And Therefore we must not be cold and negligent in that behalf, but zealous in setting our selves against them:
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insomuch that although they bee in honour and credit, yit let vs abhorre them, as it is sayd in the Psalme:
insomuch that although they be in honour and credit, yet let us abhor them, as it is said in the Psalm:
av cst cs pns32 vbb p-acp n1 cc n1, av vvb pno12 vvi pno32, c-acp pn31 vbz vvn p-acp dt n1:
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let them be vntoo vs as stinking and lothsome thinges, and full of filth and vncleannesse.
let them be unto us as stinking and loathsome things, and full of filth and uncleanness.
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Though they boast neuer somuch of their greatnesse, yit let vs assure our selues, it were much better that they were drowned with all their brauerie in the bottom of hell,
Though they boast never So much of their greatness, yet let us assure our selves, it were much better that they were drowned with all their bravery in the bottom of hell,
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than that they should so exalt themselues ageinst God.
than that they should so exalt themselves against God.
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Yee see then that we must esteeme the greatest men of the world, no better than Woormes,
Ye see then that we must esteem the greatest men of the world, no better than Worms,
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when they dare so bend their hornes ageinst God:
when they Dare so bend their horns against God:
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and consequently that wee can haue no peace with them, seeing wee should bee fayne too forsake God for their pleasure.
and consequently that we can have no peace with them, seeing we should be fain too forsake God for their pleasure.
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But (as I sayd afore) it were better that the world were turned vpsyde downe, than it should bee so.
But (as I said afore) it were better that the world were turned vpsyde down, than it should be so.
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Now then if wee knit toogither in God, let vs followe the rule that is giuen vs heere:
Now then if we knit together in God, let us follow the Rule that is given us Here:
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that is too wit, too bee so abaced in our selues, as the world may perceyue by our myldnesse, that there is no more loftinesse in vs too set vs at oddes.
that is too wit, too be so abased in our selves, as the world may perceive by our mildness, that there is no more loftiness in us too Set us At odds.
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And lyke as kyndhartednesse bringeth pacience, so also let vs condemne mens vyces, and yit labour alwayes to drawe the parties vntoo God,
And like as kyndhartednesse brings patience, so also let us condemn men's vices, and yet labour always to draw the parties unto God,
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and too win them vntoo him, rather than too set them of through sharpnesse. But now let vs come too the woords that are couched heere by S. Paule.
and too win them unto him, rather than too Set them of through sharpness. But now let us come too the words that Are couched Here by S. Paul.
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Hee sayeth, that we be one bodie and one spirit, as we bee called too one hope of our calling.
He Saith, that we be one body and one Spirit, as we be called too one hope of our calling.
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First and formest he sheweth vs, vppon what condition we bee called of God:
First and formest he shows us, upon what condition we be called of God:
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that is too wit, that there should bee such a knot among vs, as myght shewe that wee bee in very deede the bodie of our Lord Iesus Christ.
that is too wit, that there should be such a knot among us, as might show that we be in very deed the body of our Lord Iesus christ.
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For it is not ynough for vs to be cast vp togither lyke a heape of stones:
For it is not enough for us to be cast up together like a heap of stones:
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but wee must bee knit toogither with a hartie good will.
but we must be knit together with a hearty good will.
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And lyke as it is sayd, that there was but one hart and one mynd among the faythfull (in the primitiue Church:
And like as it is said, that there was but one heart and one mind among the faithful (in the primitive Church:
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) so must the same appere among vs too at this day. ) so must the same appear among us too At this day.
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Saint Paule then in telling vs that wee be one spirit, and one bodie, meaneth that wee bee made as it were all one man in Iesus Christ.
Saint Paul then in telling us that we be one Spirit, and one body, means that we be made as it were all one man in Iesus christ.
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For Iesus Christ can well fynd in his hart too communicate his name too all the companie of the faythfull,
For Iesus christ can well find in his heart too communicate his name too all the company of the faithful,
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and that is too the ende too drawe vs the more too the sayd affection of liuing toogither in concord and brotherly loue,
and that is too the end too draw us the more too the said affection of living together in concord and brotherly love,
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euen with such attonement as wee may bee brethren, that is to say, so knit toogither,
even with such atonement as we may be brothers, that is to say, so knit together,
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as the fingers of a hand:
as the fingers of a hand:
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for without that, wee can neuer shewe that wee bee desyrous too atteyne too the kingdome of heauen.
for without that, we can never show that we be desirous too attain too the Kingdom of heaven.
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That therfore is the thing which he ment by the twoo woords Bodie and Spirit.
That Therefore is the thing which he meant by the twoo words Body and Spirit.
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Trew it is, that when Gods spirit gouerneth vs, he reformeth our affections in such wyse, that our mynds are knit toogither.
Trew it is, that when God's Spirit Governs us, he reformeth our affections in such wise, that our minds Are knit together.
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But howsoeuer the cace stand, Saint Paul ment too declare, that all the whole bodie of the faythfull is but as one man.
But howsoever the case stand, Saint Paul meant too declare, that all the Whole body of the faithful is but as one man.
cc-acp c-acp dt n1 vvb, n1 np1 vvd av vvi, cst d dt j-jn n1 pp-f dt j vbz cc-acp c-acp crd n1.
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For it is not for any man to put foorth himself there, but wee must bee linked all toogither, euery man in his office or calling.
For it is not for any man to put forth himself there, but we must be linked all together, every man in his office or calling.
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Too be short, we must be but all as one, as shalbe declared anone more at length.
Too be short, we must be but all as one, as shall declared anon more At length.
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Forasmuch then as there is none other too gouerne vs, but Iesus Christ: wee must needs bee made all as one man in him.
Forasmuch then as there is none other too govern us, but Iesus christ: we must needs be made all as one man in him.
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And soothly wee knowe that the thing which was sayd of Adam and Eue, and of all maryed folks and their wyues, must also bee accomplished in the Church:
And soothly we know that the thing which was said of Adam and Eue, and of all married folks and their wives, must also be accomplished in the Church:
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which is, that the Churche is bone of our Lord Iesus Christs bone, and flesh of his flesh,
which is, that the Church is bone of our Lord Iesus Christ bone, and Flesh of his Flesh,
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and soo there is a mariage betwixt them. Now if we bee so knit all togither to the sonne of God:
and so there is a marriage betwixt them. Now if we be so knit all together to the son of God:
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it is reason also that we should agree amōg our selues, & that one vnion should extend through al the whole bodie:
it is reason also that we should agree among our selves, & that one Union should extend through all the Whole body:
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for it is vnpossible that our Lord Iesus Christ should reigne ouer vs, & yit notwithstanding that wee should bee diuyded among our selues, seing that he is but one.
for it is unpossible that our Lord Iesus christ should Reign over us, & yet notwithstanding that we should be divided among our selves, sing that he is but one.
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Let that therfore serue for the first poynt.
Let that Therefore serve for the First point.
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But the couetous man dooth so reioyce in his doyngs, that he thinkes not himself faultie,
But the covetous man doth so rejoice in his doings, that he thinks not himself faulty,
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Now Saint Paule too stirre vs vp the better heruntoo, telleth vs, that wee bee called vntoo an inheritance.
Now Saint Paul too stir us up the better Heruntoo, Telleth us, that we be called unto an inheritance.
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In saying so, he sheweth that there is a much holyer attonement betweene vs, than there is betweene the (naturall) brothers of this world.
In saying so, he shows that there is a much Holier atonement between us, than there is between the (natural) Brother's of this world.
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For although they bee borne of one father and one moother, so as they bee but one blud:
For although they be born of one father and one mother, so as they be but one blood:
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Yit notwithstanding, eueryman shifts for himself anon after, and the inheritance is parted among them,
Yet notwithstanding, everyman shifts for himself anon After, and the inheritance is parted among them,
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so as the brethren seeme too be separated asunder, and the naturall bond that was among them before, too be half broken.
so as the brothers seem too be separated asunder, and the natural bound that was among them before, too be half broken.
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But wee haue an inheritance that cannot be broken.
But we have an inheritance that cannot be broken.
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A man cannot say, I haue that which belongeth too mee, I will get mee away,
A man cannot say, I have that which belongeth too me, I will get me away,
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and I will dwell alone by my self. For what is our inheritance? It is God himselfe.
and I will dwell alone by my self. For what is our inheritance? It is God himself.
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And moreouer the heauenly lyfe, which is purchaced for vs by our Lord Iesus Christ, and wherintoo he himselfe is gone afore vs, too gather vs thither too him.
And moreover the heavenly life, which is purchased for us by our Lord Iesus christ, and wherintoo he himself is gone afore us, too gather us thither too him.
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Seeing then that wee bee all called too one selfsame inheritance, if any of vs shrink asyde from his brethren, it is all one as if he gaue ouer his part in the Kingdome of heauen.
Seeing then that we be all called too one selfsame inheritance, if any of us shrink aside from his brothers, it is all one as if he gave over his part in the Kingdom of heaven.
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But wee woulde abhorre such a blasphemie.
But we would abhor such a blasphemy.
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If a man should demaund of anie of vs whether he woulde renounce his part of paradyce, it would make the heares too stand vp vppon his head, I meane euen of them that haue no feare of God at al. No dout but there are some so wicked and monstrous beasts, that they will flush out this blasphemie out of their mouth, that they renounce theyr saluation.
If a man should demand of any of us whither he would renounce his part of paradise, it would make the hears too stand up upon his head, I mean even of them that have no Fear of God At all No doubt but there Are Some so wicked and monstrous beasts, that they will flush out this blasphemy out of their Mouth, that they renounce their salvation.
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But if yee ask it of a man that is well aduyzed: hee will alwayes abhorre and detest it.
But if ye ask it of a man that is well aduyzed: he will always abhor and detest it.
p-acp cs pn22 vvb pn31 pp-f dt n1 cst vbz av vvn: pns31 vmb av vvi cc vvi pn31.
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Yit notwithstanding, in verye deede wee go about too shet our selues out of the gate,
Yet notwithstanding, in very deed we go about too shet our selves out of the gate,
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and too barre our selues from comming in the kingdome of God, and wee wype awaye the hope of it that is giuen vs by the Gospell,
and too bar our selves from coming in the Kingdom of God, and we wipe away the hope of it that is given us by the Gospel,
cc av vvb po12 n2 p-acp vvg p-acp dt n1 pp-f np1, cc pns12 vvi av dt n1 pp-f pn31 cst vbz vvn pno12 p-acp dt n1,
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when wee bee not knit toogither among our selues. Were this througly printed in our harts:
when we be not knit together among our selves. Were this thoroughly printed in our hearts:
c-crq pns12 vbb xx vvn av p-acp po12 n2. vbdr d av-j vvn p-acp po12 n2:
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surely there would bee another maner of freendship and brotherlinesse among vs, than there is: and men should see other maner of meekenesse, meeldnesse, and pacientnesse.
surely there would be Another manner of friendship and brotherliness among us, than there is: and men should see other manner of meekness, meeldnesse, and pacientnesse.
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Now though wee haue hithertoo bin misaduyzed, yit is it much better too take warning late than neuer.
Now though we have hitherto been misaduyzed, yet is it much better too take warning late than never.
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Wherfore let vs lerne by this doctrine of Saint Paules, that whensoeuer we bee prouoked too displeasure,
Wherefore let us Learn by this Doctrine of Saint Paul's, that whensoever we be provoked too displeasure,
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nother before God, nor before man: but (which more is) gloryeth in his wickednesse.
neither before God, nor before man: but (which more is) Glorieth in his wickedness.
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so as wee seeme too haue some cause too reiect one, too leaue another, and too separate our selues from him or hir:
so as we seem too have Some cause too reject one, too leave Another, and too separate our selves from him or his:
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we must vnderstand, that we haue all one hope of the kingdome of heauen, and that Iesus Christ who is our head, calleth vs all vntoo him, with this condition set afore vs, without which wee cannot come at him, which is, that wee must shew truely,
we must understand, that we have all one hope of the Kingdom of heaven, and that Iesus christ who is our head, calls us all unto him, with this condition Set afore us, without which we cannot come At him, which is, that we must show truly,
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and by our deeds, that wee make account of all such as are partakers of the Gospell with vs,
and by our Deeds, that we make account of all such as Are partakers of the Gospel with us,
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as of our brethren, and as though they were our owne flesh and blud, and also that we bee so ioyned toogither,
as of our brothers, and as though they were our own Flesh and blood, and also that we be so joined together,
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as the fingers of one hand, as I sayd afore.
as the fingers of one hand, as I said afore.
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And heeruppon, S. Paule going foreward with the same doctrine, sayth, there is but one Lord.
And Hereupon, S. Paul going forward with the same Doctrine, say, there is but one Lord.
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It is certeyne that heerby he meaneth one God, who hath soueraigne dominion ouer vs,
It is certain that hereby he means one God, who hath sovereign dominion over us,
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and is our maister too keepe vs in vnitie, bycause he cannot abyde that we shoul• bee at ods.
and is our master too keep us in unity, Because he cannot abide that we shoul• be At ods.
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In the Twelfth Chapter of the first Epistle to the Corinthians, S. Paule sayth, that there is but one God, too shewe the seruice which wee owe vnto God, specially for graunting vs of his gifts wherwith too edifie his Churche.
In the Twelfth Chapter of the First Epistle to the Corinthians, S. Paul say, that there is but one God, too show the service which we owe unto God, specially for granting us of his Gifts wherewith too edify his Church.
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But his attributing of souereyntie vntoo God in this Text, is too do vs too wit, that we cannot serue God,
But his attributing of sovereignty unto God in this Text, is to do us too wit, that we cannot serve God,
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vnlesse wee bee at vnitie among our selues.
unless we be At unity among our selves.
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And why? For although a mortall man be variable, and chaunge his mynd from morning too night:
And why? For although a Mortal man be variable, and change his mind from morning too night:
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yit will he not haue any discord in his house:
yet will he not have any discord in his house:
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if there be any broyle, or if there ryse any strife, he cannot away with it.
if there be any broil, or if there rise any strife, he cannot away with it.
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And what shall God doo, who is the God of peace (as he nameth himself in the Scripture) seeing he wil haue vs too gather toogither vnder him,
And what shall God do, who is the God of peace (as he names himself in the Scripture) seeing he will have us too gather together under him,
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and telleth vs, that he sitteth among vs, and that wee bee his house? Thinke wee that wee can wynd him intoo our troubles, contentions, skirmishings, hurliburlies,
and Telleth us, that he Sitteth among us, and that we be his house? Think we that we can wind him into our Troubles, contentions, skirmishings, hurlyburlies,
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and heats with vs? Then should he bee fayne too transfigure himself, and to chaunge his nature.
and heats with us? Then should he be fain too transfigure himself, and to change his nature.
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But let vs not imagine that he will deny himself (as S. Paule sayeth) but he shal bee fayne too cut vs of as rotten members,
But let us not imagine that he will deny himself (as S. Paul Saith) but he shall be fain too Cut us of as rotten members,
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and too shewe that wee belong not vntoo him, when he seeth that wee come nothing neere him.
and too show that we belong not unto him, when he sees that we come nothing near him.
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And therfore let vs resort too the sayd souereintie and dominion which God hath ouer vs, too the intent too alay all strifes and variances that Satan shal indeuer too rayze vp among vs. For if Seruants,
And Therefore let us resort too the said sovereignty and dominion which God hath over us, too the intent too allay all strifes and variances that Satan shall endeavour too raze up among us For if Servants,
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although they be discontēted with another, & haue hartburning, grudge, or such other things among them selues, doo neuerthelesse brydle them selues for loue of their mayster,
although they be discontented with Another, & have heartburning, grudge, or such other things among them selves, do nevertheless bridle them selves for love of their master,
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and agree agein among them selues:
and agree again among them selves:
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what shal we do, when as the cace concerneth the pleasing of our God? So then S. Paule declareth in effect, that when wee bee so wayward and can beare with nothing,
what shall we do, when as the case concerns the pleasing of our God? So then S. Paul Declareth in Effect, that when we be so wayward and can bear with nothing,
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but will fall out for euery small and light occasion:
but will fallen out for every small and Light occasion:
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it is a token, not onely that wee dispyze men, but also that we rebell ageinst God,
it is a token, not only that we dispyze men, but also that we rebel against God,
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and are lothe to yeeld hym any subiection. Thus yee see in effect what we haue too consider vpon that saying.
and Are loath to yield him any subjection. Thus ye see in Effect what we have too Consider upon that saying.
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Now he addeth, that there is (but) one faith, and (but) one Baptim,
Now he adds, that there is (but) one faith, and (but) one Baptism,
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and (but) one God, the father of our Lord Iesus Christ. and (but) one God, the father of our Lord Iesus christ.
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His saying that there is but one fayth, is too shew, that wee haue one common treasure, euen in this world.
His saying that there is but one faith, is too show, that we have one Common treasure, even in this world.
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For he hath spoken already of the heritage which wee hope for, and which is warranted vs in heauen,
For he hath spoken already of the heritage which we hope for, and which is warranted us in heaven,
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though it bee not manifested too vs as yit.
though it be not manifested too us as yet.
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Now what is the pledge of the endlesse lyfe, but the Gospell? And that haue wee in common toogither. Seeyng it is so:
Now what is the pledge of the endless life, but the Gospel? And that have we in Common together. Seeing it is so:
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then if the faythfull should forsake one anothers company, surely the Gospell should bee as good as torne in peeces.
then if the faithful should forsake one another's company, surely the Gospel should be as good as torn in Pieces.
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For wee must alwayes wey well this woord One, which S. Paule hath couched heere, and so often repeted, in saying, that there is but one hope of our calling.
For we must always weigh well this word One, which S. Paul hath couched Here, and so often repeated, in saying, that there is but one hope of our calling.
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And how? Hereby he sheweth that wee go about too breake and disperse the kingdome of heauen, (as much as in vs is) when wee liue not in concord.
And how? Hereby he shows that we go about too break and disperse the Kingdom of heaven, (as much as in us is) when we live not in concord.
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It is sayd, that there is but one God:
It is said, that there is but one God:
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it is then as it were a heawing of the hope of our saluation in peeces,
it is then as it were a heawing of the hope of our salvation in Pieces,
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For in asmuch as by 〈 ◊ 〉 wee bee all vncleane, and vtterly reiected and cursed of God:
For in as as by 〈 ◊ 〉 we be all unclean, and utterly rejected and cursed of God:
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when wee cannot suffer God too gouerne vs, and too holde vs vnder his protection. So now, when he sayeth, that there is but one fayth:
when we cannot suffer God too govern us, and too hold us under his protection. So now, when he Saith, that there is but one faith:
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surely it is not long of vs that the Gospell is not torne in peeces and gobbets,
surely it is not long of us that the Gospel is not torn in Pieces and gobbets,
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and rent all to fitters, as they say, when we cannot agree with our brethren, nor beare with them gently and paciently, as was commannded heeretoofore.
and rend all to fitters, as they say, when we cannot agree with our brothers, nor bear with them gently and patiently, as was commanded heeretoofore.
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That then is the thing whereuntto God calleth vs. Now wee ought too profit our selues by it dubble.
That then is the thing whereuntto God calls us Now we ought too profit our selves by it double.
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The one way is, by abhorring all diuersities of opinions, and by looking well to our selues, that wee haue but one fayth in our hart,
The one Way is, by abhorring all diversities of opinions, and by looking well to our selves, that we have but one faith in our heart,
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and but one confession in our mouth.
and but one Confessi in our Mouth.
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For if the faythfull doo contrarie one another, it is certeine that they shewe sufficiently, that they haue not the Gospell on their side:
For if the faithful do contrary one Another, it is certain that they show sufficiently, that they have not the Gospel on their side:
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at least the one part must needes erre from the truth of God.
At least the one part must needs err from the truth of God.
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It is trew, that erewhyles it may well happen, that all of vs shall not conceyue one selfsame thing:
It is true, that erewhyles it may well happen, that all of us shall not conceive one selfsame thing:
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and in that cace S. Paule shewes vs a remedie, which is, that he which is not sure that God hath reuealed the truth vntoo him, should hold himselfe in quiet,
and in that case S. Paul shows us a remedy, which is, that he which is not sure that God hath revealed the truth unto him, should hold himself in quiet,
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and pray God too leade him further.
and pray God too lead him further.
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But yit in the meane whyle, it behoueth vs too bee fully resolued of the Articles of our fayth,
But yet in the mean while, it behooves us too be Fully resolved of the Articles of our faith,
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and too agree so toogither in them, that if euery of vs bee demaunded seuerally, he may shew, that he holdeth none other thing,
and too agree so together in them, that if every of us be demanded severally, he may show, that he holds none other thing,
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than that which is the generall beliefe of the Church.
than that which is the general belief of the Church.
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That then is the first poynt which wee haue too marke, in S. Paules telling of vs that there is but one fayth.
That then is the First point which we have too mark, in S. Paul's telling of us that there is but one faith.
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Howbeit, this fayth is not one, bycause men haue found meanes in their brayne too vnite themselues toogither (by it:) for God must bee fayne too bryng them too it,
Howbeit, this faith is not one, Because men have found means in their brain too unite themselves together (by it:) for God must be fain too bring them too it,
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bycause they cannot come thither, nor abyde in it one minute, except God strengthen them in his truth.
Because they cannot come thither, nor abide in it one minute, except God strengthen them in his truth.
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Then must there needs bee an interchaungeable bond betweene fayth and the Gospell: that lyke as the Gospell (wherof God is the author) is but one,
Then must there needs be an interchangeable bound between faith and the Gospel: that like as the Gospel (whereof God is the author) is but one,
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so our fayth also must bee but one.
so our faith also must be but one.
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Also as touching the doctrine, it is not ynough for vs too confesse God altoogither with one mouth:
Also as touching the Doctrine, it is not enough for us too confess God altoogither with one Mouth:
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but it must also teache vs too holde our selues so linked toogither all in one vnitie,
but it must also teach us too hold our selves so linked together all in one unity,
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as euery of vs doo trauell too his neyghbours benefite, and consider wherin wee may serue his turne,
as every of us do travel too his neighbours benefit, and Consider wherein we may serve his turn,
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and apply our selues faythfully thervnto, bearing with them that are weake, honoring them that haue receyued more largely of Gods giftes than wee,
and apply our selves faithfully thereunto, bearing with them that Are weak, honouring them that have received more largely of God's Gifts than we,
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and making none account of our selues, that wee may atteyne too the hyghnesse wheruntoo God calleth vs, which is, that wee may bee parttakers of his glory,
and making none account of our selves, that we may attain too the highness wheruntoo God calls us, which is, that we may be partakers of his glory,
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when wee haue so humbled our selues, and walked in this world with all lowlinesse and modestie.
when we have so humbled our selves, and walked in this world with all lowliness and modesty.
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Thus much concerning that it is sayd in this text, that there is but one fayth.
Thus much Concerning that it is said in this text, that there is but one faith.
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Herevppon S. Paul telleth vs also, that there is but one Baptim.
Hereupon S. Paul Telleth us also, that there is but one Baptism.
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By Baptim wee put on Iesus Christe, (as he sayeth in another place) and bee ioyned vnto him, to be parttakers of his lyfe, and of all his benefytes.
By Baptism we put on Iesus Christ, (as he Saith in Another place) and be joined unto him, to be partakers of his life, and of all his benefits.
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Now there is but one only Baptim, wherin the name of Iesus Christ is alwayes called vpon, as he is our Redeemer.
Now there is but one only Baptism, wherein the name of Iesus christ is always called upon, as he is our Redeemer.
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Wee bee Baptized in the name of the father, as the author of our saluation:
we be Baptised in the name of the father, as the author of our salvation:
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in the name of the sonne, as of him that hath performed all that belonged too our Redemption:
in the name of the son, as of him that hath performed all that belonged too our Redemption:
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and in the name of the holy Ghost, by whom wee bee sanctifyed, too possesse and inioy the incomprehensible benefytes that are purchaced for vs by our Lord Iesus Christ.
and in the name of the holy Ghost, by whom we be sanctified, too possess and enjoy the incomprehensible benefits that Are purchased for us by our Lord Iesus christ.
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Seeing then that God dooth so call vs too him by a visible signe: must it not needes bee that wee bee too froward, lyke wyld and mad beastes,
Seeing then that God doth so call us too him by a visible Signen: must it not needs be that we be too froward, like wild and mad beasts,
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if wee continew not in such vnitie as he commaundeth? And not without cause hath Saint Paule matched Baptim and beleef of the Gospell heere toogither.
if we continue not in such unity as he commandeth? And not without cause hath Saint Paul matched Baptism and belief of the Gospel Here together.
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For he had respect of our rudenesse.
For he had respect of our rudeness.
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Wee bee so dull, that wee conceyue not spirituall things, vnlesse they bee set downe agreeably too our nature.
we be so dull, that we conceive not spiritual things, unless they be Set down agreeably too our nature.
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Saint Paule spake heertoofore of hope too Godward:
Saint Paul spoke heertoofore of hope too Godward:
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and now bycause we perceyue not the things that are aboue the world, or doo not easly vnderstand the doctrine:
and now Because we perceive not the things that Are above the world, or do not Easily understand the Doctrine:
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he spake lykewyse of the vnion of fayth, and of the vnion of the bodie and the soule.
he spoke likewise of the Union of faith, and of the Union of the body and the soul.
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Well (will some man say still) all this is spirituall, & passeth mans vnderstanding.
Well (will Some man say still) all this is spiritual, & passes men understanding.
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Yee see then, that the things which he hath spoken heertoofore myght seeme somwhat darke, so as wee myght not fynd such sauour in them as were requisyte.
Ye see then, that the things which he hath spoken heertoofore might seem somewhat dark, so as we might not find such savour in them as were requisyte.
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But Saint Paule bringeth vs backe too the visible signe, wherby God giueth vs an incling of himself, according too the infirmitie of our flesh.
But Saint Paul brings us back too the visible Signen, whereby God gives us an incling of himself, according too the infirmity of our Flesh.
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For in Baptim wee see the water, which sheweth vs that wee bee washed in the blud of Iesus Christ.
For in Baptism we see the water, which shows us that we be washed in the blood of Iesus christ.
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in the death and passion of our Lord Iesus Christ, wee bee reconeiled vntoo God his father,
in the death and passion of our Lord Iesus christ, we be reconeiled unto God his father,
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and by that meane are called too the glory of heauen, and renued by the power of his holy Ghost.
and by that mean Are called too the glory of heaven, and renewed by the power of his holy Ghost.
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Yee see then that wee must needes bee too dull and brutish, if wee perceyue not the thing that is so visible and opens For it is all one as if God had set vs forth an image in shape of the thing that is too hygh for vs, by reason of our frayltie.
Ye see then that we must needs be too dull and brutish, if we perceive not the thing that is so visible and Opens For it is all one as if God had Set us forth an image in shape of the thing that is too high for us, by reason of our frailty.
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Too bee short Saint Paules intent here is not too separate Baptim and the Gospell asunder:
Too be short Saint Paul's intent Here is not too separate Baptism and the Gospel asunder:
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but he hath rather added it as a visible mark, to the intent that if wee at the first brunt vnderstand not the vnitie of fayth, wheruntoo wee bee led by Baptim, he may doo vs too wit, that it is all one as if God had printed the marke of adoption in our harte, too shewe that wee bee his:
but he hath rather added it as a visible mark, to the intent that if we At the First brunt understand not the unity of faith, wheruntoo we be led by Baptism, he may do us too wit, that it is all one as if God had printed the mark of adoption in our heart, too show that we be his:
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for being once Baptyzed with water, wee doo all heare Iesus Christ, according as it shewed vs by that visible signe.
for being once Baptized with water, we do all hear Iesus christ, according as it showed us by that visible Signen.
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And now that Baptin is ordeyned, shall euery man haue a Baptim of his owne by himselfe: No:
And now that Baptin is ordained, shall every man have a Baptism of his own by himself: No:
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but Baptim is alwayes but me.
but Baptism is always but me.
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And therfore wee must haue an eye too our selues, and dedicate our selues too the one only God,
And Therefore we must have an eye too our selves, and dedicate our selves too the one only God,
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and too the one only Sa•iour Iesus Christ, and for performance therof we must also be well vnited togither.
and too the one only Sa•iour Iesus christ, and for performance thereof we must also be well united together.
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And by these woordes of S. Paules, wee may see playnly, that the father, the sonne,
And by these words of S. Paul's, we may see plainly, that the father, the son,
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and the holy Ghost, are but one God.
and the holy Ghost, Are but one God.
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For if Baptim bee in such wyse one, as it serueth too bring vs too an vnitie of body and soule, that is to say, to a brotherhood that passeth all the allyances of the world:
For if Baptism be in such wise one, as it serveth too bring us too an unity of body and soul, that is to say, to a brotherhood that passes all the alliances of the world:
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what shall it bee when wee come vntoo God, of whom Baptim taketh all the power that it hath ▪ And what is God? He is not only the father,
what shall it be when we come unto God, of whom Baptism Takes all the power that it hath ▪ And what is God? He is not only the father,
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but Iesus Christ is ioyned with him, and also the holy Ghost, So thē let vs mark, that there is truly 〈 ◊ 〉 in the essence of God,
but Iesus christ is joined with him, and also the holy Ghost, So them let us mark, that there is truly 〈 ◊ 〉 in the essence of God,
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and that although there bee distinction of persons, yit is not God separated nor deuyded in himself.
and that although there be distinction of Persons, yet is not God separated nor divided in himself.
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And although the father bee named simply God, (as Saint Paul will speake therof heerafter:) that is in respect of the 〈 ◊ 〉 and order,
And although the father be nam simply God, (as Saint Paul will speak thereof hereafter:) that is in respect of the 〈 ◊ 〉 and order,
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and for that be is the head of him which was sent too bee the mediator,
and for that be is the head of him which was sent too be the Mediator,
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bycause Iesus Christ abaced himself, and although he had 〈 ◊ 〉 shape vntoo God (as sayeth Saint Paule) and that it had hi• 〈 … 〉 for him too haue shewed himself in such souerein maiestye:
Because Iesus christ abased himself, and although he had 〈 ◊ 〉 shape unto God (as Saith Saint Paul) and that it had hi• 〈 … 〉 for him too have showed himself in such sovereign majesty:
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yit it was his will 〈 … 〉 himself, yea and too emptie himself vtterly. But howsoeuer it bee, yit wee see that Baptim leadeth vs ryght vntoo God.
yet it was his will 〈 … 〉 himself, yea and too empty himself utterly. But howsoever it be, yet we see that Baptism leads us right unto God.
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And therby wee see that which wee haue touched heertoofore ▪ which is, that if our peace and concord bee not grounded in God,
And thereby we see that which we have touched heertoofore ▪ which is, that if our peace and concord be not grounded in God,
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and we gouerned by him according to his woord, and by the power of his holy spirit:
and we governed by him according to his word, and by the power of his holy Spirit:
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Agein in another place Saint Paule sayth, that wee should bee babes i• naughtinesse: but yit he sayth, that wee must not bee babes in vnderstanding:
Again in Another place Saint Paul say, that we should be babes i• naughtiness: but yet he say, that we must not be babes in understanding:
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there is nothing but lothlynesse in vs. But if wee bee touched too the quicke with that which is sayd vnto vs heere, that is to wit, that Iesus Christ hath linked vs too him, with condition that wee also should linke one with another:
there is nothing but lothlynesse in us But if we be touched too the quick with that which is said unto us Here, that is to wit, that Iesus christ hath linked us too him, with condition that we also should link one with Another:
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wee shall bee hild in such concord, as the diuell shall not bee able too win so much at our handes,
we shall be held in such concord, as the Devil shall not be able too win so much At our hands,
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as too separate vs from the flocke, but wee shall ouercome all temptations, and where there bee any vyces and infirmities, wee shall beare with them myldly and paciently,
as too separate us from the flock, but we shall overcome all temptations, and where there be any vices and infirmities, we shall bear with them mildly and patiently,
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and continue in the holy vnion, whertoo wee be dayly exhorted by the Gospell, and by the common Baptim which wee haue receyued.
and continue in the holy Union, whertoo we be daily exhorted by the Gospel, and by the Common Baptism which we have received.
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Now let vs cast our selues downe before the maiestie of our good God, with acknowledgment of our faultes, praying him too make vs so too perceyue them,
Now let us cast our selves down before the majesty of our good God, with acknowledgment of our Faults, praying him too make us so too perceive them,
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as wee may mislyke more and more of them, and runne backe vntoo him with trew repentance, too obteyne such grace of him,
as we may mislike more and more of them, and run back unto him with true Repentance, too obtain such grace of him,
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as wee may withdrawe our selues from all defylementes: and by that meane learne too be vnabashed or vndismayed for any assaults of Satan,
as we may withdraw our selves from all defylementes: and by that mean Learn too be unabashed or undismayed for any assaults of Satan,
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and bee able too ouercome them all, with all the hardnesse that he can trump in out way, too turne vs out of the pathe of saluation.
and be able too overcome them all, with all the hardness that he can trump in out Way, too turn us out of the path of salvation.
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That it may please him too graunt this grace, not onely too vs, but also to all people and nations of the earth. &c.
That it may please him too grant this grace, not only too us, but also to all people and Nations of the earth. etc.
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The.xxiii. Sermon, which is the third vppon the fourth Chapter.
The xxiii Sermon, which is the third upon the fourth Chapter.
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6. There is one God and father of all, vvhich is aboue all things ▪ and through all things, and in you all:
6. There is one God and father of all, which is above all things ▪ and through all things, and in you all:
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7. But grace is giuen too euery one of vs, according too the measure of Christes gift.
7. But grace is given too every one of us, according too the measure of Christ's gift.
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8. For the vvhich thing he sayeth, When he went vp on high, he led a multitude of prisoners into captiuitie, and gaue gi•ts vntoo men.
8. For the which thing he Saith, When he went up on high, he led a multitude of Prisoners into captivity, and gave gi•ts unto men.
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WEe haue seene heeretoofore, that God forgat not any meane that myght knit vs togither in trew concord and brotherhood.
we have seen heeretoofore, that God forgot not any mean that might knit us together in true concord and brotherhood.
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For he hath dedicated vs all too himselfe by Baptim, wherein wee put on Christ.
For he hath dedicated us all too himself by Baptism, wherein we put on christ.
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It is trew that God hath declared sufficiently that wee haue nother strength nor liuelinesse but a• his hand:
It is true that God hath declared sufficiently that we have neither strength nor liveliness but a• his hand:
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Forasmuch as wee hee come toogither intoo the Church, lyke as wee bee called vntoo one selfsame lyfe too bee heires all togither of the kingdome of heauen:
Forasmuch as we he come together into the Church, like as we be called unto one selfsame life too be Heirs all together of the Kingdom of heaven:
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so ought we too know who is the Maister that hath authoritie ouer vs. Too bee short, God is in such wyse our father,
so ought we too know who is the Master that hath Authority over us Too be short, God is in such wise our father,
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and that is the thing which he rehearseth agein in this present text.
and that is the thing which he rehearseth again in this present text.
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and wee his children, as he will not haue vs too bee at discord: for otherwyse it were but a setting of trubble in his owne house and Churche.
and we his children, as he will not have us too be At discord: for otherwise it were but a setting of trubble in his own house and Church.
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Seeyng wee bee members of our Lord Iesus Christ, it is meete that wee should link toogither in trew vnitie,
Seeing we be members of our Lord Iesus christ, it is meet that we should link together in true unity,
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or else wee shall (as much as in vs lyeth) teare his body in peeces.
or Else we shall (as much as in us lies) tear his body in Pieces.
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Yit notwithstanding too the intent that this vnitie myght touche vs the better:
Yet notwithstanding too the intent that this unity might touch us the better:
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S. Paule addeth now, that God beyng the father of all the faythfull, sheadeth out his power and grace vppon them,
S. Paul adds now, that God being the father of all the faithful, sheadeth out his power and grace upon them,
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and is aboue all things, as it were too gather them intoo one.
and is above all things, as it were too gather them into one.
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Too bee short, he so dwelleth in them by his holy spirit, that they must needes bee one body,
Too be short, he so dwells in them by his holy Spirit, that they must needs be one body,
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vnlesse they will needes turne away from him.
unless they will needs turn away from him.
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Yee see then that the reason why God is our father, is not onely that he hath once created vs,
Ye see then that the reason why God is our father, is not only that he hath once created us,
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or that he hath begotten vs agein by his Gospell: but bycause he hath shed out his grace vppon vs, as I sayd, and agein,
or that he hath begotten us again by his Gospel: but Because he hath shed out his grace upon us, as I said, and again,
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for that he is aboue all.
for that he is above all.
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Yee see then, that the meane wherby God linketh vs one with another, is his casting of his beames (as it were sunne beames) from heauen,
Ye see then, that the mean whereby God linketh us one with Another, is his casting of his beams (as it were sun beams) from heaven,
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so as wee must needes come toogither intoo one, sith wee know whence the things come that belong too our spirituall lyfe,
so as we must needs come together into one, sith we know whence the things come that belong too our spiritual life,
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namely, of Gods gift towardes vs. And this is not too scatter vs a sunder, but rather too gather vs toogither intoo one body.
namely, of God's gift towards us And this is not too scatter us a sunder, but rather too gather us together into one body.
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But the last wordes doo yit better lay open the mynd of S. Paule, namely, that God is in vs. Then if euery of v• know that God dooth him so much grace and honour, as to take him for his house too dwell in:
But the last words do yet better lay open the mind of S. Paul, namely, that God is in us Then if every of v• know that God doth him so much grace and honour, as to take him for his house too dwell in:
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there is no excuce for vs, if wee bee at variance and hatred, and euery man would bee separated from other,
there is no excuce for us, if we be At variance and hatred, and every man would be separated from other,
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and liue too himselfe, too the vtter ouerthrow of all order which God hath set, if it were possible.
and live too himself, too the utter overthrow of all order which God hath Set, if it were possible.
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Besyds this, Saint Paule speaketh not heere of the grace that is common too all men:
Besides this, Saint Paul speaks not Here of the grace that is Common too all men:
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but he treateth of the Churh, and sheweth that wee ought too link toogither, bycause God hath adopted vs and taken vs too bee of his houshold.
but he Treateth of the Church, and shows that we ought too link together, Because God hath adopted us and taken us too be of his household.
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and for that cause dooth Saint Paule saye, that it is hee in whom wee haue our lyfe, mouing, and being.
and for that cause doth Saint Paul say, that it is he in whom we have our life, moving, and being.
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But this is generall to all things.
But this is general to all things.
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And in that respe•• also is it sayd in the first of Saint Iohn, that our Lord Iesus hath bin the lyfe of men from the Creation of the world. And in that respe•• also is it said in the First of Saint John, that our Lord Iesus hath been the life of men from the Creation of the world.
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Howbeeit forasmuch as men haue a more excellent priuilege than the bruce beasts: it is sayd, that he is their lyfe and all their lyght.
Howbeit forasmuch as men have a more excellent privilege than the bruce beasts: it is said, that he is their life and all their Light.
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But heere the cace concerneth the spirituall state of the Church. For wheras all Adams race is corrupted and accursed by nature:
But Here the case concerns the spiritual state of the Church. For whereas all Adams raze is corrupted and accursed by nature:
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God hath sholed vs out from it by vou•safing too chooze vs, too the end too shewe that we be ioyned vnto him with a much streyter and holyer bond,
God hath sholed us out from it by vou•safing too chooze us, too the end too show that we be joined unto him with a much streyter and Holier bound,
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thā the rest of mortall men are, which haue but their first birth.
than the rest of Mortal men Are, which have but their First birth.
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And this ioyning is spoken of in the .xvii. of Saint Iohn, where it is sayd, Holie father, sanctify thou them,
And this joining is spoken of in the xvii of Saint John, where it is said, Holy father, sanctify thou them,
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as I haue sanctifyed my self for them, that they may become one in vs, as thou and I are but one.
as I have sanctified my self for them, that they may become one in us, as thou and I Are but one.
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Our Lord Iesus protesteth there, that he speak•th not of the world, nor of them that are not of his retinew and heritage.
Our Lord Iesus protesteth there, that he speak•th not of the world, nor of them that Are not of his retinue and heritage.
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He letteth those go too destruction: but he will haue the bodie of his Churhe too bee truly knit toogither.
He lets those go too destruction: but he will have the body of his Church too be truly knit together.
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And how may that bee doone? In deede it appeereth not:
And how may that be done? In deed it appeareth not:
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wee be so set asunder here, that the nerest of vs thinks but euery man on himself.
we be so Set asunder Here, that the nearest of us thinks but every man on himself.
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But if wee considered how God hath reformed vs by his holie spirit, and giuen vs a special lyfe:
But if we considered how God hath reformed us by his holy Spirit, and given us a special life:
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which is, that his grace should shew it self in vs, & that this holie spirit should vtter his power in vs: if we cō•idered that:
which is, that his grace should show it self in us, & that this holy Spirit should utter his power in us: if we con•idered that:
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then should we thinke, that although we wander here & there in this world, and euery of vs be put asunder from his neyghbours, according too the necessitie of this present lyfe:
then should we think, that although we wander Here & there in this world, and every of us be put asunder from his neighbours, according too the necessity of this present life:
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yit must not that let vs to be so ioyned vnder our Lord Iesus Christ,
yet must not that let us to be so joined under our Lord Iesus christ,
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as none of vs bee wedded too his owne profit, nor none of vs so loue him self,
as none of us be wedded too his own profit, nor none of us so love him self,
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as that hee should despyze his brethren, but suffer our selues too bee gathered toogither vnder the maystership of our God.
as that he should despyze his brothers, but suffer our selves too be gathered together under the Mastership of our God.
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And that forasmuch as he dwelleth in vs, we also must shew by our dooings, that wee bee desyrous too bee all one in the power of that grace, which he hath so spred out euerywhere.
And that forasmuch as he dwells in us, we also must show by our doings, that we be desirous too be all one in the power of that grace, which he hath so spread out everywhere.
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For wo woorth him (as I sayd) which separateth himself, bycause he renounceth God by that meane.
For woe worth him (as I said) which separateth himself, Because he Renounceth God by that mean.
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Therfore wee see here how Saint Paule exhorteth vs too help one another, to the attey•e••ent of the perfect vnitie which God hath begunne in vs alredie.
Therefore we see Here how Saint Paul exhorteth us too help one Another, to the attey•e••ent of the perfect unity which God hath begun in us already.
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And too bring that too passe, he sheweth vs, that wee bee sholed out of the world, too the intent wee should bee wholly dedicated too our God.
And too bring that too pass, he shows us, that we be sholed out of the world, too the intent we should be wholly dedicated too our God.
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Now I haue told you alredie, that forasmuch as God is the Creator, he must bee fayne to breath strength intoo all things bothe aboue and beneathe, according as it is sayd in the Psalme, that when he withdraweth his spirit, all things are trubbled, and finally turne intoo nothing.
Now I have told you already, that forasmuch as God is the Creator, he must be fain to breath strength into all things both above and beneath, according as it is said in the Psalm, that when he withdraweth his Spirit, all things Are trubbled, and finally turn into nothing.
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There is not then anie brute beaste, nor anie tree on the earth, nor anie bird in the aire,
There is not then any brutus beast, nor any tree on the earth, nor any bird in the air,
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nor anie fish in the water, which hath not his being and continuance by the secret power of God,
nor any Fish in the water, which hath not his being and Continuance by the secret power of God,
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bycause he hath not only giuen them their being for once (at the first:) but also maynteyneth and vpholdeth them still.
Because he hath not only given them their being for once (At the First:) but also maynteyneth and upholdeth them still.
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As for vs, wee haue much more (as I sayd euen now:) for wee not onely liue in this world,
As for us, we have much more (as I said even now:) for we not only live in this world,
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and inioy the benefits that God hath giuen vs heere, insomuch that wee haue eyes too receyue lyght,
and enjoy the benefits that God hath given us Here, insomuch that we have eyes too receive Light,
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and eares to heare, and the fruition of all our senses:
and ears to hear, and the fruition of all our Senses:
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but also Gods spirit dwelleth in vs, too gather vs vntoo him, and too doo vs too vnderstand, that he hath not onely made vs mortall men,
but also God's Spirit dwells in us, too gather us unto him, and too do us too understand, that he hath not only made us Mortal men,
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and that wee hold this present transitorie lyfe of him:
and that we hold this present transitory life of him:
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but also printed his marke in vs, too take vs and auow vs for his children, but also printed his mark in us, too take us and avow us for his children,
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and thertoo gouerneth vs him self, and is so gracious vntoo vs, as too make his owne ryghtuousenesse dwell in vs,
and thertoo Governs us him self, and is so gracious unto us, as too make his own ryghtuousenesse dwell in us,
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bycause there is nothing but corruption in our selues.
Because there is nothing but corruption in our selves.
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Thus ye see, that the thing which we haue too remember in the first place, is, that forasmuch as God is come so neere vnto vs,
Thus you see, that the thing which we have too Remember in the First place, is, that forasmuch as God is come so near unto us,
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and not only allureth vs familiarly too him, but also voutsafeth too haue his dwelling in vs, insomuch that wee bee his temples (as I haue shewed afore) bycause he dwelleth in vs by his holie Ghoste:
and not only Allureth us familiarly too him, but also vouchsafeth too have his Dwelling in us, insomuch that we be his Temples (as I have showed afore) Because he dwells in us by his holy Ghost:
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wee ought to seperate our selues from all the defylements of the world. we ought to separate our selves from all the defylements of the world.
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Yit notwithstanding it is not ynough for euery of vs too acknowledge the grace that he hath receyued:
Yet notwithstanding it is not enough for every of us too acknowledge the grace that he hath received:
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but wee must also indeuer too gouerne our selues alwayes in such vnitie & brotherly loue,
but we must also endeavour too govern our selves always in such unity & brotherly love,
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as euery of vs may help his neyghbour, too go through in the Calling that wee bee entered intoo.
as every of us may help his neighbour, too go through in the Calling that we be entered into.
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and would hardly bee kept in vnitie.
and would hardly be kept in unity.
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Wherfore let vs learne too offer our selues in such wise vntoo God, euery man for himselfe too bee gouerned of him,
Wherefore let us Learn too offer our selves in such wise unto God, every man for himself to be governed of him,
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as wee may also doo the best wee can too linke our selues in one,
as we may also do the best we can too link our selves in one,
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and by that meane so maynteyne his degree, as we may all linke toogither vnder our head Iesus Christ,
and by that mean so maintain his degree, as we may all link together under our head Iesus christ,
cc p-acp d vvb av vvi po31 n1, c-acp pns12 vmb d vvi av p-acp po12 n1 np1 np1,
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and too gather toogither, that wee may with one common accord shewe by our dooyngs, that wee bee the trew body of our Lord Iesus Christ,
and too gather together, that we may with one Common accord show by our doings, that we be the true body of our Lord Iesus christ,
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and that hauing him too our head, we ••e all at God, and aspyre vnto him, desyring nothing but too bee one with him, as I alledged euen now out of the text of S. Iohn.
and that having him too our head, we ••e all At God, and aspire unto him, desiring nothing but too be one with him, as I alleged even now out of the text of S. John.
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Now too confirme the matter yit better, he sayeth, that euery of vs hath receyued grace according too the measure of Christes gift, or giuing.
Now too confirm the matter yet better, he Saith, that every of us hath received grace according too the measure of Christ's gift, or giving.
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Wherin S. Paule sheweth vs, that God vseth a wonderfull maner too drawe vs too him:
Wherein S. Paul shows us, that God uses a wonderful manner too draw us too him:
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which is, by dealing foorth his giftes in such wise vntoo vs, as euery of vs hath neede too bee helped and succored of his neyghbours.
which is, by dealing forth his Gifts in such wise unto us, as every of us hath need too be helped and succored of his neighbours.
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For of our selues wee bee so wedded too our selues, as there is none of vs but he would be as alone, were it not that necessitie constreyneth and byndeth vs too those whom wee haue neede of.
For of our selves we be so wedded too our selves, as there is none of us but he would be as alone, were it not that necessity constreyneth and bindeth us too those whom we have need of.
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God therfore too correct the pryde and presumption that are too deepely rooted in mankynd, hath so delt foorth his giftes by certeyne measure,
God Therefore too correct the pride and presumption that Are too deeply rooted in mankind, hath so dealt forth his Gifts by certain measure,
np1 av av vvi dt n1 cc n1 cst vbr av av-jn vvn p-acp n1, vhz av vvn av po31 n2 p-acp j n1,
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as euery man perceyueth well, that he is bound and beholden too him for the things he hath receyued, and that there is no such perfection in himselfe that he can forbeare other men,
as every man perceiveth well, that he is bound and beholden too him for the things he hath received, and that there is no such perfection in himself that he can forbear other men,
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but that wee must bee fayne too communicate toogither, and that with such mutuall good will,
but that we must be fain too communicate together, and that with such mutual good will,
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as euery of vs indeuer too make the things that God hath giuen him, auaylable too the profit and furtherance of his brethren:
as every of us endeavour too make the things that God hath given him, available too the profit and furtherance of his brothers:
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and therwithall bee contented too borrowe of other men, and too suffer himselfe too bee helped and succored at their handes, according as hee sees himselfe too haue neede thereof.
and therewithal be contented too borrow of other men, and too suffer himself to be helped and succored At their hands, according as he sees himself too have need thereof.
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And this serueth too bring vs backe agein, too the thing that wee haue seene afore,
And this serveth too bring us back again, too the thing that we have seen afore,
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namely, that wee shall neuer haue agreement among vs, without humilitie and meekenesse. Wee see then wherat S. Paule amed.
namely, that we shall never have agreement among us, without humility and meekness. we see then whereat S. Paul amed.
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He handleth the same matter in the.xii. Chapter of the first Epistle too the Corinthians.
He handleth the same matter in the xii Chapter of the First Epistle too the Corinthians.
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For there he taketh the similitude of a mans body, too shewe that wee bee too farre out of our wittes,
For there he Takes the similitude of a men body, too show that we be too Far out of our wits,
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when euery of vs despyzeth his neyghbours and is wedded too himselfe. How now, sayeth he? Our members or limmes haue no particular vnderstanding by themselues:
when every of us despyzeth his neighbours and is wedded too himself. How now, Saith he? Our members or limbs have no particular understanding by themselves:
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The.xxvi. Sermon which is the sixt vppon the fourth Chapter.
The xxvi Sermon which is the sixt upon the fourth Chapter.
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the hande hath no wit too conceyue by reason what his office is: no more haue the fingers that are fastened too it, no nor yit the legges, nor the feete.
the hand hath no wit too conceive by reason what his office is: no more have the fingers that Are fastened too it, no nor yet the legs, nor the feet.
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Then is there not any part of the bodye that hath any priuate vnderstanding too it selfe.
Then is there not any part of the body that hath any private understanding too it self.
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But yit notwithstanding, the hand dooth willingly acknowledge it selfe bound too serue all the rest of the body,
But yet notwithstanding, the hand doth willingly acknowledge it self bound too serve all the rest of the body,
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so as it neuer refuzeth too doo it.
so as it never refuzeth too do it.
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If there bee any ache, if there be any disease, or if there bee any other neede, alwayes the hand is walking from to syde too thother.
If there be any ache, if there be any disease, or if there be any other need, always the hand is walking from to side too tother.
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Now vp, now downe, and is continually occupyed.
Now up, now down, and is continually ocupied.
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The feete also, without hauing any other vnderstanding, that onely a secret selfmouing of nature, can skill too beare vp the rest of the body,
The feet also, without having any other understanding, that only a secret selfmouing of nature, can skill too bear up the rest of the body,
dt n2 av, p-acp vhg d j-jn n1, cst j dt j-jn n-vvg pp-f n1, vmb vvi av vvi a-acp dt n1 pp-f dt n1,
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and are neuer looth too doo it or greeued at it.
and Are never looth too do it or grieved At it.
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Lykewise the hand disdeyneth not too borrowe helpe of the other members, as knowing full well, that it is not able too mainteine it selfe alone.
Likewise the hand disdeyneth not too borrow help of the other members, as knowing full well, that it is not able too maintain it self alone.
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Lo what an interchaungable companionship there is among the members of a body.
Lo what an interchaungable companionship there is among the members of a body.
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And now hath God so called vs too him, that he will haue vs too bec•me all one in Iesus Christ, as hath bin sayd afore.
And now hath God so called us too him, that he will have us too bec•me all one in Iesus christ, as hath been said afore.
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Dooth it then followe, that euery of vs should bee a whole body by himselfe? No:
Doth it then follow, that every of us should be a Whole body by himself? No:
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for wee see on the contrarie part, how God hath so dealt vntoo euery man his portion, and vntoo all in generall:
for we see on the contrary part, how God hath so dealt unto every man his portion, and unto all in general:
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that it is as a bond too hold vs toogither in concord, too the intent wee should not bee puffed vp with so fond ouerweening,
that it is as a bound too hold us together in concord, too the intent we should not be puffed up with so found overweening,
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as too say, I haue ynough of myne owne, I passe for no body else.
as too say, I have enough of mine own, I pass for no body Else.
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Gods will then is not, that euery man should bee a whole and perfect body of himself:
God's will then is not, that every man should be a Whole and perfect body of himself:
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but that one should bee as a hand, another as a finger, another as an arme, another as a leg, another as a shoulder, and another as a foote.
but that one should be as a hand, Another as a finger, Another as an arm, Another as a leg, Another as a shoulder, and Another as a foot.
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Too bee short, God hath so dispozed his giftes among vs, as wee must needes perceyue, that if euery of vs will draw alone by himselfe, he shall by and by bee as a rotten member,
Too be short, God hath so dispozed his Gifts among us, as we must needs perceive, that if every of us will draw alone by himself, he shall by and by bee as a rotten member,
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bycause he can haue no firme continuance in the whole body, if he will needes bee separated from the rest of the members.
Because he can have no firm Continuance in the Whole body, if he will needs be separated from the rest of the members.
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And what will followe of it? It must needes perishe.
And what will follow of it? It must needs perish.
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Euen so is it with vs. That therefore is S. Paules meaning, when he sayth, that Gods grace is giuen too euery of vs.
Eve so is it with us That Therefore is S. Paul's meaning, when he say, that God's grace is given too every of us
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But heere he treateth of the spirituall giftes, wherby God sheweth that he is a father too vs,
But Here he Treateth of the spiritual Gifts, whereby God shows that he is a father too us,
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Then sheweth he first of all, that if wee haue any excellencie, it serueth not too make vs proud, for wee bee beholden too God for it:
Then shows he First of all, that if we have any excellency, it serveth not too make us proud, for we be beholden too God for it:
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wee haue nothing of our owne, as wee haue seene alredie by his vsing of the same reason, to the intent that no man should presume too much of himselfe,
we have nothing of our own, as we have seen already by his using of the same reason, to the intent that no man should presume too much of himself,
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but walke meekely and soberly, giuing all the glory vntoo God.
but walk meekly and soberly, giving all the glory unto God.
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So then, he sayth agein, that whosoeuer is most excellent, hath no cause too exalt himselfe aboue his neyghbours,
So then, he say again, that whosoever is most excellent, hath no cause too exalt himself above his neighbours,
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for he hath nothing of his owne, but must accknowledge that he hath all of God.
for he hath nothing of his own, but must acknowledge that he hath all of God.
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And after what maner? Euen by confessing that it is his freebestowed gift.
And After what manner? Eve by confessing that it is his freebestowed gift.
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Yee see then, that for the first poynt, Saint Paule ment too rid men of the vyce which they bee too much inclyned too, that euery man myght beware of exalting himself.
Ye see then, that for the First point, Saint Paul meant too rid men of the vice which they be too much inclined too, that every man might beware of exalting himself.
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Trew it is, that there is none of vs al, but he coulde fynd in his hart too bee a maister ouer other men:
True it is, that there is none of us all, but he could find in his heart too be a master over other men:
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but S. Paule sayth vnto them, yee wretches, what are yee? What is it that you can claime, too say, I haue this or that of mine owne? for yee hold all thinges of the mere free gift of your God.
but S. Paul say unto them, ye wretches, what Are ye? What is it that you can claim, too say, I have this or that of mine own? for ye hold all things of the mere free gift of your God.
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And therfore cast downe your heades euery one of you, and consider there is none but only God, which ought too haue all preheminence.
And Therefore cast down your Heads every one of you, and Consider there is none but only God, which ought too have all pre-eminence.
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As for you, yee must learne too stoope too him, and too hold your selues contented euery man with his degree,
As for you, ye must Learn too stoop too him, and too hold your selves contented every man with his degree,
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so as yee labour and indeuer too serue your neyghbours, and al the whole commonaltie or body of the Church.
so as ye labour and endeavour too serve your neighbours, and all the Whole commonalty or body of the Church.
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Howbeeit Saint Paule addeth moreouer, that it is according too the meazure of Christ, according vntoo that which I haue declared:
Howbeit Saint Paul adds moreover, that it is according too the meazure of christ, according unto that which I have declared:
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that is too wit, that we shal not fynd perfection in any man aliue, but euery man hath neede too bee succored,
that is too wit, that we shall not find perfection in any man alive, but every man hath need too be succored,
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and that not only in respect of this common lyfe.
and that not only in respect of this Common life.
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Trew it is, that our Lord sheweth vs aforehand, how it is his will too hold vs linked toogither,
True it is, that our Lord shows us aforehand, how it is his will too hold us linked together,
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bycause wee would bee too fleeting too separate our selues asunder.
Because we would be too fleeting too separate our selves asunder.
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For euery of vs cannot bee a Baker, euery of vs cannot bee a Husbandman, euery of vs cannot bee a Cutler:
For every of us cannot be a Baker, every of us cannot be a Husbandman, every of us cannot be a Cutler:
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insomuch that there is not that man which needeth not the help of one that seemeth his inferiour,
insomuch that there is not that man which needs not the help of one that seems his inferior,
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yea and a rascall in comparison of himself, nother could we liue one day in this world, without communicating toogither.
yea and a rascal in comparison of himself, neither could we live one day in this world, without communicating together.
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Our Lord brydleth vs in this aforehand, bycause he sees wee bee as it were harebrayned,
Our Lord brydleth us in this aforehand, Because he sees we be as it were harebrained,
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Let the perfectest man that is, examin himself and he shall fynd, that his receyuing of more than other men haue, is in such wyse, that it is by meazure.
Let the perfectest man that is, examine himself and he shall find, that his receiving of more than other men have, is in such wise, that it is by meazure.
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Howsoeuer the cace stand, let none of vs presume too haue all:
Howsoever the case stand, let none of us presume too have all:
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for it must needes bee, that a man is too much blynded with pryde, if he bee of that mynd.
for it must needs be, that a man is too much blinded with pride, if he be of that mind.
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But when wee haue our meazure, let vs consider the twoo poyntes which I haue touched afore:
But when we have our meazure, let us Consider the twoo points which I have touched afore:
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namely, that he which hath receyued the larger meazure, is the more streytly bound too imploy euery whit of it too the common benefyte of the Church. namely, that he which hath received the larger meazure, is the more streytly bound too employ every whit of it too the Common benefit of the Church.
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And moreouer that he must helpe himself by his neyghbours, and consider that he cannot forbeare them,
And moreover that he must help himself by his neighbours, and Consider that he cannot forbear them,
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and therfore conforme himself quietly vntoo them, and seeke no more but to be as a member of the body, that all of vs may hold on toogither too our head, desyrous that Iesus Christ may haue such preheminence ouer vs,
and Therefore conform himself quietly unto them, and seek no more but to be as a member of the body, that all of us may hold on together too our head, desirous that Iesus christ may have such pre-eminence over us,
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as euery of vs may obey him, and he leade vs too God his father. And so yee see what Saint Paule ment in speaking of the sayd meazure.
as every of us may obey him, and he lead us too God his father. And so ye see what Saint Paul meant in speaking of the said meazure.
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Now it standeth vs on hand too marke well how he sayeth, that it is in Iesus Christ, bycause it is he in whom wee be linked toogither.
Now it Stands us on hand too mark well how he Saith, that it is in Iesus christ, Because it is he in whom we be linked together.
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For (as hath bin shewed heertoofore) what is our spirituall kinred? Although it spring of God,
For (as hath been showed heertoofore) what is our spiritual kindred? Although it spring of God,
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as of the fountayne of all goodnesse:
as of the fountain of all Goodness:
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yit could it not flowe downe vntoo vs, except Iesus Christ were among vs, and that wee were gathered toogither by his meane.
yet could it not flow down unto us, except Iesus christ were among us, and that we were gathered together by his mean.
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Accordingly also as wee haue seene in the first Chapter, how it is his office too gather all things toogither (both in heauen and earth,) that were scattered asunder before.
Accordingly also as we have seen in the First Chapter, how it is his office too gather all things together (both in heaven and earth,) that were scattered asunder before.
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Then let vs marke, that for asmuch as God hath not giuen men such perfection, that euery one of vs can lyue of himself alone, wee must cling toogither in peace and concord:
Then let us mark, that for as as God hath not given men such perfection, that every one of us can live of himself alone, we must cling together in peace and concord:
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For it is certeine that God could well haue made vs perfect out of hand, so as nothing should haue wanted in vs:
For it is certain that God could well have made us perfect out of hand, so as nothing should have wanted in us:
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and that he is no nigard in inriching vs with his goods, so farre foorth as he knoweth too bee for our behoof.
and that he is no niggard in enriching us with his goods, so Far forth as he Knoweth too be for our behoof.
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Seeing then that there is infirmitie in vs, why dooth not God knit vs too him out of hand? Why holdeth he vs still in such weaknesse? Why giueth he vs not an Angelicall power and perfection? As I sayd afore, he will haue vs to learne too liue warely and awefully, knowing that it standeth vs on hand to haue him go through with the thing that he hath begun.
Seeing then that there is infirmity in us, why doth not God knit us too him out of hand? Why holds he us still in such weakness? Why gives he us not an Angelical power and perfection? As I said afore, he will have us to Learn too live warily and awfully, knowing that it Stands us on hand to have him go through with the thing that he hath begun.
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And therwithall we must also liue meekly & gently one with another, and not be so proud as to despyze other men,
And therewithal we must also live meekly & gently one with Another, and not be so proud as to despyze other men,
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and atteyne too the heauenly glory which he hath purchaced for vs.
and attain too the heavenly glory which he hath purchased for us
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and too draw aloofe from them, but rather consider that they may helpe vs, and that there is not so bace a person in Gods Church, which hath not receyued some thing wherwith he may bee able to doo seruis too his neyghbours.
and too draw aloof from them, but rather Consider that they may help us, and that there is not so base a person in God's Church, which hath not received Some thing wherewith he may be able to do seruis too his neighbours.
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That then is the thing that wee haue seene alredye. Agein, if wee thinke that a poore sillie soule hath no learning too teach vs,
That then is the thing that we have seen already. Again, if we think that a poor silly soul hath no learning too teach us,
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and that wee can receyue nothing at his hand: let vs beware that wee doo not preiudice the grace of God.
and that we can receive nothing At his hand: let us beware that we do not prejudice the grace of God.
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For it is certeyn, that looke how many haue anie tast and feeling of the Gospel, wee haue record, that God dwelleth in them by his holy spirite.
For it is certain, that look how many have any taste and feeling of the Gospel, we have record, that God dwells in them by his holy Spirit.
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For fayth is the singular gift of God:
For faith is the singular gift of God:
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and it is a sure token that God dwelleth in euery man, where wee see any feeling and knowledge of the Gospell. and it is a sure token that God dwells in every man, where we see any feeling and knowledge of the Gospel.
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Also it is certein that euerye little drop of Gods grace is woorthie too bee esteemed,
Also it is certain that every little drop of God's grace is worthy too be esteemed,
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so as there is no cause in this beehalfe why pryde should hinder our linking toogither,
so as there is no cause in this beehalfe why pride should hinder our linking together,
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or that wee should not consider that all of vs are members of one bodie. Let that serue for one poynt.
or that we should not Consider that all of us Are members of one body. Let that serve for one point.
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And therwithall on the other syde, let euery of vs looke well to himself, for wee shal yeeld account of the benefyts that God hath bestowed vppon vs,
And therewithal on the other side, let every of us look well to himself, for we shall yield account of the benefits that God hath bestowed upon us,
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and the more a man hath receyued, the more blamed shall he bee, if he indeuer not too discharge himself of his duetie in seruing of his neyghbours, as I sayd afore.
and the more a man hath received, the more blamed shall he be, if he endeavour not too discharge himself of his duty in serving of his neighbours, as I said afore.
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For the end of all Gods giftes is alwayes too edifye one another, that Gods Temple may gr•we among vs,
For the end of all God's Gifts is always too edify one Another, that God's Temple may gr•we among us,
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and bee still rered too his full perfection.
and be still reared too his full perfection.
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And so yee see how wee ought too bestowe the spirituall giftes that wee haue receyued at Gods hand.
And so ye see how we ought too bestow the spiritual Gifts that we have received At God's hand.
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For the same cause also it is sayd, that such as know the Gospell, ought too shewe by the conuersation of their whole lyfe, that they bee the children of lyght,
For the same cause also it is said, that such as know the Gospel, ought too show by the Conversation of their Whole life, that they be the children of Light,
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and not as blynd wretches that wander in darknesse.
and not as blind wretches that wander in darkness.
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Wherfore let vs learne to make Gods giftes auaylable in such wyse, as he may bee glorifyed by them.
Wherefore let us Learn to make God's Gifts available in such wise, as he may be glorified by them.
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And in that respect is mention made expresly of meazure, too the intent wee should not alledge for our excuce, that this man or that man gaue vs no good example.
And in that respect is mention made expressly of meazure, too the intent we should not allege for our excuce, that this man or that man gave us not good Exampl.
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For when it standeth vppon commendation, then euery of vs beares hymfelf on hand, and would perswade all the world too beleeue, that he is very excellent.
For when it Stands upon commendation, then every of us bears hymfelf on hand, and would persuade all the world too believe, that he is very excellent.
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And yit in the meane whyle wee consider not, that God hath bound vs dubble, in voutsafing too shewe so large bountifulnesse toowardes vs,
And yet in the mean while we Consider not, that God hath bound us double, in vouchsafing too show so large bountifulness toowardes us,
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as too set vs in hygher degree than our neyghbours.
as too Set us in higher degree than our neighbours.
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Therfore let vs bethinke vs better of it, both generally and particularly, than wee haue doone.
Therefore let us bethink us better of it, both generally and particularly, than we have done.
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Generally, for that wee haue the Gospell freely preached heere among vs, and for that wee ought vniuersally too bee as a burning Cresset, too shew the way of saluation.
Generally, for that we have the Gospel freely preached Here among us, and for that we ought universally too be as a burning Cresset, too show the Way of salvation.
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And particularly, by discharging euery man his owne duetie, that wee giue no cause of stumbling too our neyghbours, And particularly, by discharging every man his own duty, that we give no cause of stumbling too our neighbours,
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but rather indeuer too drawe them too vs, which are aloofe from God and his truth,
but rather endeavour too draw them too us, which Are aloof from God and his truth,
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and also take peyne too confirme and put foreward them whom God hath set alredie in a good trade, and in the ryght way. But alas:
and also take pain too confirm and put forward them whom God hath Set already in a good trade, and in the right Way. But alas:
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Men discharge themselues ill of that.
Men discharge themselves ill of that.
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For according as any man hath the excellenter giftes, so will he needes ouermayster all others,
For according as any man hath the Excellenter Gifts, so will he needs ouermayster all Others,
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and bee woorshipped as an Idoll: and so in the meane whyle the vnion is broken, in manner of all handes.
and be worshipped as an Idol: and so in the mean while the Union is broken, in manner of all hands.
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And yit for all that, (as I sayd afore) it is impossible that we should linke toogither in brotherly concord,
And yet for all that, (as I said afore) it is impossible that we should link together in brotherly concord,
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but by conforming our selues too such as are of the Church, as too our owne members.
but by conforming our selves too such as Are of the Church, as too our own members.
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Without that, it is impossible for vs too bee truely linked in one, and yit yee shall see that euery man couets too bee had in estimation.
Without that, it is impossible for us too be truly linked in one, and yet ye shall see that every man covets too be had in estimation.
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Agein, when it commeth too the edifying of others, we doo cleane contrarie too that which Saint Paule telleth vs heere.
Again, when it comes too the edifying of Others, we do clean contrary too that which Saint Paul Telleth us Here.
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(28) sermon (DIV2)
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7273
For in the fourteenth and fifteenth too the Romans, he sheweth that wee must deale, as if a strong man should see another man weake:
For in the fourteenth and fifteenth too the Romans, he shows that we must deal, as if a strong man should see Another man weak:
p-acp p-acp dt ord cc ord av dt np1, pns31 vvz cst pns12 vmb vvi, c-acp cs dt j n1 vmd vvi j-jn n1 j:
(28) sermon (DIV2)
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so little ought he too vtter his strength too the broozing of his neyghbour, that he ought rather too beare him vp.
so little ought he too utter his strength too the broozing of his neighbour, that he ought rather too bear him up.
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As who should say, that if I had a little child to lead, I should breake both his armes and his legges in running hastily with him.
As who should say, that if I had a little child to led, I should break both his arms and his legs in running hastily with him.
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(28) sermon (DIV2)
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And if another man that is much stronger than I, would needes tyre mee, vnder colour that hee is lustyer than I, by trying his abilitie and force ageinst mee:
And if Another man that is much Stronger than I, would needs tyre me, under colour that he is lustyer than I, by trying his ability and force against me:
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(28) sermon (DIV2)
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is it meete that I should bee cast downe by him? Therfore wee must (as I sayd) haue a care too fashyon our selues in such wyse too our brethren,
is it meet that I should be cast down by him? Therefore we must (as I said) have a care too fashion our selves in such wise too our brothers,
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(28) sermon (DIV2)
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as the stronger sort doo not shoulder their neyghbours that are feeble and weake, nor vexe them by laboring too ouercrop thē by force:
as the Stronger sort do not shoulder their neighbours that Are feeble and weak, nor vex them by labouring too ouercrop them by force:
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(28) sermon (DIV2)
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Then condemneth he such as are babes in vnderstanding, that is too say, which are so doutfull and wauering, that they bee sure of nothing:
Then Condemneth he such as Are babes in understanding, that is too say, which Are so doubtful and wavering, that they be sure of nothing:
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(31) sermon (DIV2)
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ne doo as the Prophet Ezechiell vpbraydeth, namely that such as abuse their corage & strength after that sort, are as Goats that dosse with their hornes ageinst the sillie Lambes, which haue none other intent, but too bee meeke. ne do as the Prophet Ezekiel upbraideth, namely that such as abuse their courage & strength After that sort, Are as Goats that dosse with their horns against the silly Lambs, which have none other intent, but too be meek.
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(28) sermon (DIV2)
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That is the thing which wee ought too doo, and wherfrom wee bee farre of.
That is the thing which we ought too do, and wherefrom we be Far of.
cst vbz dt n1 r-crq pns12 vmd av vdi, cc av pns12 vbb j pp-f.
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Also it is certein that the Citie of Geneua ought generally too bee as a burning Cresset, too giue lyght too such as are yit farre of from the Gospell.
Also it is certain that the city of Geneva ought generally too be as a burning Cresset, too give Light too such as Are yet Far of from the Gospel.
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(28) sermon (DIV2)
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But it appereth how the world goeth with vs: I report mee too yisterdayes dealing: I must needs speake of it.
But it appeareth how the world Goes with us: I report me too yisterdayes dealing: I must needs speak of it.
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For if I concealed it in the pulpet, and in the meane whyle the Countrifolke can make report of it in the stretes,
For if I concealed it in the pulpit, and in the mean while the Countrifolke can make report of it in the streets,
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(28) sermon (DIV2)
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yea & giue iudgment of it:
yea & give judgement of it:
uh cc vvi n1 pp-f pn31:
(28) sermon (DIV2)
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were I not much to blame? Seing then that the little children can sing of it, (as they say) should I not be too rank a traytour to God & his people, if I,
were I not much to blame? Sing then that the little children can sing of it, (as they say) should I not be too rank a traitor to God & his people, if I,
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(28) sermon (DIV2)
382
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7286
if I (I say) and my fellowes should play the dumb doggs? If a goldsmith should make a Crosse or a Chalice, he should bee punished, as he deserueth.
if I (I say) and my Fellows should play the dumb Dogs? If a goldsmith should make a Cross or a Chalice, he should be punished, as he deserves.
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(28) sermon (DIV2)
382
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If some other man doo make a thing that serueth too popish superstition, it shal not bee abidden.
If Some other man do make a thing that serveth too popish Superstition, it shall not be abidden.
cs d j-jn n1 vdb vvi dt n1 cst vvz av j n1, pn31 vmb xx vbi vvn.
(28) sermon (DIV2)
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If a marchantman sell beads, he shall haue his punishment as he is worthie.
If a marchantman fell beads, he shall have his punishment as he is worthy.
cs dt n1 vvi n2, pns31 vmb vhi po31 n1 c-acp pns31 vbz j.
(28) sermon (DIV2)
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But if a man sell Chesibles, Awbes, & all other trinkets of the masse, that shalbe suffered and borne with. Neuerthelesse this hath bin doone.
But if a man fell Chesibles, Awbes, & all other trinkets of the mass, that shall suffered and born with. Nevertheless this hath been done.
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And in whose name? Euen of them which ought too brydle others, and too punish them that had offended.
And in whose name? Eve of them which ought too bridle Others, and too Punish them that had offended.
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And in what place? In the place which is dedicated and consecrated too God for the executing of Iustis.
And in what place? In the place which is dedicated and consecrated too God for the executing of Justis.
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(28) sermon (DIV2)
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Yit notwithstanding, it will perchaunce bee sayd, that it was done through ouersyght: and I beeleeue it.
Yet notwithstanding, it will perchance be said, that it was done through ouersyght: and I beeleeue it.
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(28) sermon (DIV2)
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For had the partie bin well aduyzed, surely he would haue kept himself from dooing so vnlawfull and vtterly vnexcusable a deede.
For had the party been well aduyzed, surely he would have kept himself from doing so unlawful and utterly unexcusable a deed.
c-acp vhd dt n1 vbn av vvn, av-j pns31 vmd vhi vvn px31 p-acp vdg av j-u cc av-j j dt n1.
(28) sermon (DIV2)
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And therfore let vs beware, let vs (I say) beware, that we suffer not our selues too bee blynded after that fashyon by Satan,
And Therefore let us beware, let us (I say) beware, that we suffer not our selves too be blinded After that fashion by Satan,
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and so rocked aslepe, as wee consider not what is told vs here, namely that if wee haue receyued anie grace or gift at Gods hand, wee must set more store by it,
and so rocked asleep, as we Consider not what is told us Here, namely that if we have received any grace or gift At God's hand, we must Set more store by it,
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(28) sermon (DIV2)
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and put it too such vse, as God may bee glorifyed, and his Church furthered by it:
and put it too such use, as God may be glorified, and his Church furthered by it:
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(28) sermon (DIV2)
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or else wee shall haue a dreafull account too make, for giuing cause so of offence too the weake.
or Else we shall have a dreafull account too make, for giving cause so of offence too the weak.
cc av pns12 vmb vhi dt j n1 av vvi, p-acp vvg n1 av pp-f n1 av dt j.
(28) sermon (DIV2)
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And it had bin better that that filthie trash had bin consumed a hundred tymes with fyre,
And it had been better that that filthy trash had been consumed a hundred times with fire,
cc pn31 vhd vbn j cst d j n1 vhd vbn vvn dt crd n2 p-acp n1,
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than too haue bin so brought foorth in open place, in the syght of all such as lye in wayt for vs a farre of.
than too have been so brought forth in open place, in the sight of all such as lie in wait for us a Far of.
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(28) sermon (DIV2)
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For of a truthe wee knowe well ynough that there are manie which watch vs,
For of a truth we know well enough that there Are many which watch us,
p-acp pp-f dt n1 pns12 vvb av av-d d a-acp vbr d r-crq vvb pno12,
(28) sermon (DIV2)
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and seeke nothing but too spye some cause too speake euill of vs, not only too mocke vs for our labour,
and seek nothing but too spy Some cause too speak evil of us, not only too mock us for our labour,
cc vvb pix cc-acp av vvi d n1 av vvi j-jn pp-f pno12, xx av-j av vvi pno12 p-acp po12 n1,
(28) sermon (DIV2)
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for wee bee woorthie of that: but too blaspheme Gods name.
for we be worthy of that: but too Blaspheme God's name.
c-acp pns12 vbb j pp-f cst: cc-acp av vvi npg1 n1.
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Therfore if a man haue ouershot himself once, it is good that he should bee warned of it, that he may take better heede hereafter:
Therefore if a man have overshot himself once, it is good that he should be warned of it, that he may take better heed hereafter:
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(28) sermon (DIV2)
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and that wee knowing that God hath bound vs so deeply vntoo him, by exalting vs,
and that we knowing that God hath bound us so deeply unto him, by exalting us,
cc cst pns12 vvg cst np1 vhz vvn pno12 av av-jn p-acp pno31, p-acp vvg pno12,
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and by dooing vs more honour than we deserue, in voutsafing too haue vs too bee his people,
and by doing us more honour than we deserve, in vouchsafing to have us too be his people,
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and too make vs glorie of the hauing of the pure doctrine of his Gospell, we may profit our selues the better by it,
and too make us glory of the having of the pure Doctrine of his Gospel, we may profit our selves the better by it,
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and bee afrayd least if wee chaunge after that sort, and become so rechelesse as too fall too taking of leaue too doo what wee list:
and be afraid lest if we change After that sort, and become so rechelesse as too fallen too taking of leave too do what we list:
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(28) sermon (DIV2)
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7308
God shewe vs that he is able too take away the things that hee hath giuen vs,
God show us that he is able too take away the things that he hath given us,
np1 vvb pno12 cst pns31 vbz j av vvi av dt n2 cst pns31 vhz vvn pno12,
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and too dispossesse vs of them when he listeth.
and too dispossess us of them when he lists.
cc av vvi pno12 pp-f pno32 c-crq pns31 vvz.
(28) sermon (DIV2)
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7310
Now Saint Paule addeth heere the maner how God is so liberall vntoo vs in Iesus Christ,
Now Saint Paul adds Here the manner how God is so liberal unto us in Iesus christ,
av n1 np1 vvz av dt n1 c-crq np1 vbz av j p-acp pno12 p-acp np1 np1,
(28) sermon (DIV2)
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and yit notwithstanding dealeth the gifts of his holie spirit too eche man by certayne meazure,
and yet notwithstanding deals the Gifts of his holy Spirit too eke man by certain meazure,
cc av a-acp vvz dt n2 pp-f po31 j n1 av d n1 p-acp j n1,
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& not to euery man alyke, but as he him self thinketh good. He sayeth, that this was done by our Lord lesus Christs ascending vp intoo Heauen.
& not to every man alike, but as he him self Thinketh good. He Saith, that this was done by our Lord Jesus Christ ascending up into Heaven.
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(28) sermon (DIV2)
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7313
For then did hee obteyne souerein dominion, and the father gaue him a name which is aboue all names, that all knees should how before him,
For then did he obtain sovereign dominion, and the father gave him a name which is above all names, that all knees should how before him,
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7314
as it is sayd in another place.
as it is said in Another place.
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7315
In deede our Lord Iesus Christ receyued al fulnesse of grace at his comming intoo the world, accordingly as S. Iohn sayeth in his first Chapter, that al of vs receiue of him, to the end wee may haue our fill of the good things wherof wee were hungrie and emptie before.
In deed our Lord Iesus christ received all fullness of grace At his coming into the world, accordingly as S. John Saith in his First Chapter, that all of us receive of him, to the end we may have our fill of the good things whereof we were hungry and empty before.
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That was the cause then why the spirit was giuen him without measure, as it is sayd in the same text. That was the cause then why the Spirit was given him without measure, as it is said in the same text.
cst vbds dt n1 av q-crq dt n1 vbds vvn pno31 p-acp n1, c-acp pn31 vbz vvn p-acp dt d n1.
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And the faythfull, bycause they be members of the Church, haue receyued therof, and God hath giuen too euery man his portion,
And the faithful, Because they be members of the Church, have received thereof, and God hath given too every man his portion,
cc dt j, c-acp pns32 vbb n2 pp-f dt n1, vhb vvn av, cc np1 vhz vvn av d n1 po31 n1,
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and according too the mesure of his only sonne. But as for him, God hath not giuen him his spirit by measure.
and according too the measure of his only son. But as for him, God hath not given him his Spirit by measure.
cc vvg av dt n1 pp-f po31 j n1. cc-acp c-acp p-acp pno31, np1 vhz xx vvn pno31 po31 n1 p-acp n1.
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7319
And why? For hee is the head, and euerye man must take his lyuelines from thence,
And why? For he is the head, and every man must take his liveliness from thence,
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they knowe not what fayth too bee of, nor what God too woorship.
they know not what faith too be of, nor what God too worship.
pns32 vvb xx r-crq n1 av vbi pp-f, ccx r-crq n1 av n1.
(31) sermon (DIV2)
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and he therwithal haue all power ouer vs. Wherfore let vs bee contented that euery of vs hath his portion, that wee may walk in feare before God:
and he therewithal have all power over us Wherefore let us be contented that every of us hath his portion, that we may walk in Fear before God:
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and therwithall let vs vnderstand that the perfectnesse is in Iesus Christ, bycause Gods spirit resteth in him,
and therewithal let us understand that the perfectness is in Iesus christ, Because God's Spirit rests in him,
cc av vvb pno12 vvi d dt n1 vbz p-acp np1 np1, c-acp npg1 n1 vvz p-acp pno31,
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7322
and bothe greate and smal must bee fayne too repayre too him, with acknowledgment of their pouertie, too obteyne there the things that they want,
and both great and small must be fain too repair too him, with acknowledgment of their poverty, too obtain there the things that they want,
cc d j cc j vmb vbi j av vvi av pno31, p-acp n1 pp-f po32 n1, av vvi a-acp dt n2 cst pns32 vvb,
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7323
and not be ashamed to receyue Christs Almesse, as they that are destitute of all good things.
and not be ashamed to receive Christ Almesse, as they that Are destitute of all good things.
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Furthermore, although our Lord Iesus Christ shewed himself too bee the only sonne of God whyle he was conuersant in this world,
Furthermore, although our Lord Iesus christ showed himself too be the only son of God while he was conversant in this world,
np1, cs po12 n1 np1 np1 vvd px31 av vbi dt j n1 pp-f np1 cs pns31 vbds j p-acp d n1,
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& proued the same by his wonders, miracles, and gifts:
& proved the same by his wonders, Miracles, and Gifts:
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Yit notwithstanding, whē he ascended intoo heauen, he shewed himself too bee the verye partie in deede which had commission of God his father, too deale vntoo vs all things that we haue neede of.
Yet notwithstanding, when he ascended into heaven, he showed himself too be the very party in deed which had commission of God his father, too deal unto us all things that we have need of.
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(28) sermon (DIV2)
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7327
And that is the cause why it is sayd in the seuenth of Saint Iohn, that the holie Ghoste was not yit giuen, bycause Iesus Christ was not yit glorified.
And that is the cause why it is said in the Seventh of Saint John, that the holy Ghost was not yet given, Because Iesus christ was not yet glorified.
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7328
It is very certeyn that our Lord wrought euen then by the power of his holie spirit.
It is very certain that our Lord wrought even then by the power of his holy Spirit.
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For when Saint Peter confessed him too bee the sonne of the liuing God: For when Saint Peter confessed him too be the son of the living God:
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it was answered him, Flesh and blud hath not reueled this thing vntoo thee, but my heauenly father.
it was answered him, Flesh and blood hath not revealed this thing unto thee, but my heavenly father.
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Too bee short, wee knowe well that there is nothing but euill in vs, and that the good which God giueth vs, is by his holie spirit,
Too be short, we know well that there is nothing but evil in us, and that the good which God gives us, is by his holy Spirit,
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and that all things are committed too our Lord Iesus Christ, and that it belongeth too him too deale foorth his doctrine vnto vs, according as it is told vs, that it is his office,
and that all things Are committed too our Lord Iesus christ, and that it belongeth too him too deal forth his Doctrine unto us, according as it is told us, that it is his office,
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and that the father hath giuen him speciall commission too deale his gifts vntoo vs. And in deede it is a cause also why the Prophet Esay sayth, that Gods spirit rested vppon him,
and that the father hath given him special commission too deal his Gifts unto us And in deed it is a cause also why the Prophet Isaiah say, that God's Spirit rested upon him,
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namely too shewe that if wee bee separated from him, wee must needs perish as it were through drought and emptinesse.
namely too show that if we be separated from him, we must needs perish as it were through drought and emptiness.
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But howsoeuer the cace stand, wee must alwayes come backe too his poynt, that the holie Ghost was then powred out vppon all the faythfull,
But howsoever the case stand, we must always come back too his point, that the holy Ghost was then poured out upon all the faithful,
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when our Lord Iesus Christ was exalted, as it is sayd in the other text.
when our Lord Iesus christ was exalted, as it is said in the other text.
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So then let vs mark, that when our Lord Iesus Christ left the world, and was receyued vp intoo his heauenly glorie:
So then let us mark, that when our Lord Iesus christ left the world, and was received up into his heavenly glory:
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it was too the end that wee should thenfforth inioy his goods so much the better.
it was too the end that we should thenfforth enjoy his goods so much the better.
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And that is also the cause why he sayd too his disciples, it is erpedient for you that I go away,
And that is also the cause why he said too his Disciples, it is erpedient for you that I go away,
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for if I taried still with you, the holie Ghost should not come.
for if I tarried still with you, the holy Ghost should not come.
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It is trew that our Lord Iesus Christ could well haue giuen them his spirit whyle he was conuersant with them after a visible fashyon,
It is true that our Lord Iesus christ could well have given them his Spirit while he was conversant with them After a visible fashion,
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as well as he did when he was gone out of the world. But we must not dispute of this matter after our own fancie:
as well as he did when he was gone out of the world. But we must not dispute of this matter After our own fancy:
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we must vnderstand that our Lord Iesus was humbled for a time, yea and vtterly emptyed, we must understand that our Lord Iesus was humbled for a time, yea and utterly emptied,
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as wee shall see more at length agein hereafter:
as we shall see more At length again hereafter:
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but yit was he receyued intoo his heauenly glory, too the intent he should haue souerein dominion,
but yet was he received into his heavenly glory, too the intent he should have sovereign dominion,
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and bee so exalted, as all creatures myght stoope too him.
and be so exalted, as all creatures might stoop too him.
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Thus yee see how our Lord Iesus Christes will was to absent himselfe from vs in his body, too the intent wee myght the better feele his presence through his dwelling in vs by his holy spirit.
Thus ye see how our Lord Iesus Christ's will was to absent himself from us in his body, too the intent we might the better feel his presence through his Dwelling in us by his holy Spirit.
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And that is the thing which S. Paule treateth of as now, when he sayeth, that for the same cause, it is sayd, that he vvent vp,
And that is the thing which S. Paul Treateth of as now, when he Saith, that for the same cause, it is said, that he went up,
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and gaue his gifts too men, after he had led away his enemies prisoners. and gave his Gifts too men, After he had led away his enemies Prisoners.
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Now this text (which is alledged out of the threescore and eyght Psalme) sheweth, that God is verily exalted in the person of our Lord Iesus Christ.
Now this text (which is alleged out of the threescore and eyght Psalm) shows, that God is verily exalted in the person of our Lord Iesus christ.
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In deede in that song Dauid preacheth aud singeth the praise of God, bycause that beyng stablished King of Israell,
In deed in that song David Preacheth and sings the praise of God, Because that being established King of Israel,
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and bearing the figure of our Lord Iesus Christ, he had set vp Gods seruice in his purenesse agein, redressed the great number of disorders that had bin vnder the reigne of Saule,
and bearing the figure of our Lord Iesus christ, he had Set up God's service in his pureness again, Redressed the great number of disorders that had been under the Reign of Saule,
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and finally prospered in a great sort of victories, insomuch that God had vttered such grace vppon him,
and finally prospered in a great sort of victories, insomuch that God had uttered such grace upon him,
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as it appeared plainly, that his kingdome was not the kingdome of a mortall and transitorie man, b•t rather that God mynded too haue his glorie knowen there. That is Dauids proper meaning.
as it appeared plainly, that his Kingdom was not the Kingdom of a Mortal and transitory man, b•t rather that God minded too have his glory known there. That is David proper meaning.
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Therfore wheras he sayeth, first of all, that God is gone vp, he followeth the common manner of the speaking of the Scripture:
Therefore whereas he Saith, First of all, that God is gone up, he follows the Common manner of the speaking of the Scripture:
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for inasmuch as all things had gone tootoo much too hauocke in the tyme of Saule:
for inasmuch as all things had gone tootoo much too havoc in the time of Saule:
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God seemed too haue bin asleepe. Agein, Religion was as good as beaten down:
God seemed too have been asleep. Again, Religion was as good as beaten down:
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and there was such excessiue libertie of dooing euill, that a man would haue sayd, that God gouerned not that people any more.
and there was such excessive liberty of doing evil, that a man would have said, that God governed not that people any more.
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Dauid then sheweth a woonderfull chaunge, in that he sayth, that God is gone vp:
David then shows a wondered change, in that he say, that God is gone up:
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that is to say, that he shewed by effect that he had a care of his Church, that he intented too keepe it vnder his protection,
that is to say, that he showed by Effect that he had a care of his Church, that he intented too keep it under his protection,
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and ment too haue his maiestie knowen there. That is one poynt. Hereuntoo he addeth, thou hast led captiuitie captiue:
and meant too have his majesty known there. That is one point. Hereuntoo he adds, thou hast led captivity captive:
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meaning therby, that God had subdewed his enemyes round about him, of whom there had bin a great number, which sought nothing else but the ruine and desolation of the people.
meaning thereby, that God had subdued his enemies round about him, of whom there had been a great number, which sought nothing Else but the ruin and desolation of the people.
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Therfore Dauid meaneth that as soone as God went vp, by and by he brake and bruzed the heads of his enemyes,
Therefore David means that as soon as God went up, by and by he brake and Bruised the Heads of his enemies,
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so as they came no more too trubble his people, as who should say, they had found by experience, that all their practizes, force,
so as they Come no more too trubble his people, as who should say, they had found by experience, that all their practises, force,
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and assaultes had booted them nothing at all. Theruppon he addeth, that immediatly also he receyued giftes of men:
and assaults had booted them nothing At all. Thereupon he adds, that immediately also he received Gifts of men:
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too betoken that they which had bin so ouercome, had offered tribute vntoo God, as to their souerein King.
too betoken that they which had been so overcome, had offered tribute unto God, as to their sovereign King.
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Trew it is, that this was doone in Dauids person.
True it is, that this was done in David person.
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Neuerthelesse it was Gods mynd too haue his glory shyne foorth in that man, whom he had so chozen and sholed out,
Nevertheless it was God's mind too have his glory shine forth in that man, whom he had so chozen and sholed out,
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and whom it was his pleasure to haue anoynted of Samuell. Too bee short, wee see what Dauid ment to declare in that verse.
and whom it was his pleasure to have anointed of Samuel. Too be short, we see what David meant to declare in that verse.
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S. Paule therefore applyeth the same too our Lord Iesus Christ, and not without cause.
S. Paul Therefore Applieth the same too our Lord Iesus christ, and not without cause.
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For looke what was figured in the person of Dauid, must bee referred too Iesus Christ,
For look what was figured in the person of David, must be referred too Iesus christ,
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bycause he is the truth and substance of all those shadowes, and wee haue in him a much more royall performance of the thinges that are mentioned in that Psalme.
Because he is the truth and substance of all those shadows, and we have in him a much more royal performance of the things that Are mentioned in that Psalm.
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S. Paule therefore abused not that text, when he appropryed it too the onely sonne of God, in saying, that he was exalted vp on high.
S. Paul Therefore abused not that text, when he appropryed it too the only son of God, in saying, that he was exalted up on high.
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For (as he will declare hereafter) Iesus Christ was first abaced, and afterward exalted.
For (as he will declare hereafter) Iesus christ was First abased, and afterwards exalted.
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Yee see then, that God tooke as it were a new possession of his Souereintie, not ouer all the world,
Ye see then, that God took as it were a new possession of his Sovereignty, not over all the world,
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but ouer his owne people, too the end too gouerne them with their owne good wils.
but over his own people, too the end too govern them with their own good wills.
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And afterward he tooke possession of it ouer his enemies too.
And afterwards he took possession of it over his enemies too.
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For in the Psalme it is sayd, not onely that he receyued tribute and giftes, to the end that euery man should doo him homage:
For in the Psalm it is said, not only that he received tribute and Gifts, to the end that every man should do him homage:
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but also that he subdewed the rebells.
but also that he subdued the rebels.
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For there are nother diuels nor reprobates, but they bee so beaten downe by the myghtie hand of God,
For there Are neither Devils nor Reprobates, but they be so beaten down by the mighty hand of God,
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as wee may well perceyue that our Lord Iesus Christ is he of whom Dauid was the figure.
as we may well perceive that our Lord Iesus christ is he of whom David was the figure.
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So then, S. Paule telleth vs heere in effect, that although our Lord Iesus Christ dwell not among vs after the manner of men,
So then, S. Paul Telleth us Here in Effect, that although our Lord Iesus christ dwell not among us After the manner of men,
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nor wee doo see him with our bodily eyes: yit must wee not therefore bee separated from him in mynd.
nor we do see him with our bodily eyes: yet must we not Therefore be separated from him in mind.
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He is gone vp too fyll all things, not with his body, but with his benefites and giftes.
He is gone up too fill all things, not with his body, but with his benefits and Gifts.
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For how great distance so euer there bee betweene our Lord Iesus Christ and vs, as in respect of the places of heauen and earth:
For how great distance so ever there be between our Lord Iesus christ and us, as in respect of the places of heaven and earth:
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yit notwithstanding he ceass•th not too dwell in vs, but will haue vs also too bee all one with him, which thing he sheweth vs by the giftes which he bestoweth vpon vs,
yet notwithstanding he ceass•th not too dwell in us, but will have us also too be all one with him, which thing he shows us by the Gifts which he bestoweth upon us,
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so as wee ought of duetie too bee drawen to the vnion that he hath spoken of.
so as we ought of duty too be drawn to the Union that he hath spoken of.
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This then is the effect of the things which wee haue to gather vppon this streyne,
This then is the Effect of the things which we have to gather upon this streyne,
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for as nowe the matter must bee broken of, but it shall bee gone through with agein hereafter.
for as now the matter must be broken of, but it shall be gone through with again hereafter.
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But howsoeuer the cace stand, let vs marke for a conclusion, that Iesus Christ is not so farre from vs now adayes,
But howsoever the case stand, let us mark for a conclusion, that Iesus christ is not so Far from us now adays,
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but that we may perceyue by experience, that wee bee knit vntoo him, and that he vttereth his riches too make vs parttakers of them,
but that we may perceive by experience, that we be knit unto him, and that he uttereth his riches too make us partakers of them,
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and that he fylleth vs with them as much as neede requyres, at leastwyse according too the measure and portion that hath bin spoken of.
and that he filleth us with them as much as need requires, At leastwise according too the measure and portion that hath been spoken of.
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And therefore let vs labour too serue our neyghbours, let vs foresee what may doo them good,
And Therefore let us labour too serve our neighbours, let us foresee what may do them good,
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and let vs followe the order that God hath set among vs, assuring our selues that although our Lord Iesus is gone vp,
and let us follow the order that God hath Set among us, assuring our selves that although our Lord Iesus is gone up,
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yit is he not therfore so farre of from vs, that he hath forsaken and giuen ouer his Church,
yet is he not Therefore so Far of from us, that he hath forsaken and given over his Church,
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but that he is exalted, too the end wee should honour him by acknowledging him for our head.
but that he is exalted, too the end we should honour him by acknowledging him for our head.
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And seeyng we bee members of his body, wee must serue one another, and not bee so v•happie as too barre our selues from comming too him,
And seeing we be members of his body, we must serve one Another, and not be so v•happie as too bar our selves from coming too him,
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but rather resort euery one of vs too him, and indeuer too drawe others with vs,
but rather resort every one of us too him, and endeavour too draw Others with us,
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so as the stronger sort discorage not the feeble and weake, but rather stre•gthen them,
so as the Stronger sort discourage not the feeble and weak, but rather stre•gthen them,
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and the lustie sort beare the faynter sort, and they that are already in good forwardnesse, lend their hand too such as come lagging after,
and the lusty sort bear the fainter sort, and they that Are already in good forwardness, lend their hand too such as come lagging After,
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and haue much adoo too drawe their legges after them: so as wee may al come too the perfection wherunto wee bee called.
and have much ado too draw their legs After them: so as we may all come too the perfection whereunto we be called.
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Now let vs cast our selues downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him that we may bee so touched with them,
Now let us cast our selves down before the Majesty of our good God, with acknowledgment of our Faults, praying him that we may be so touched with them,
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as wee may yeelde our selues too him with trew repentance, too our further profyting and strengthening all our lyfe long, by acknowledging the miseries that are in vs:
as we may yield our selves too him with true Repentance, too our further profiting and strengthening all our life long, by acknowledging the misery's that Are in us:
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and that it may please him so too beare with vs, that in the end hauyng obteyned releasement of our sinnes, wee may bee prouoked too come vntoo him, not doubting but he wyll alwayes acknowledge vs for his children, too make vs inioy the heritage which he hath bought so deerely for vs. And so let vs all say, Almighty God heauenly father. &c.
and that it may please him so too bear with us, that in the end having obtained releasement of our Sins, we may be provoked too come unto him, not doubting but he will always acknowledge us for his children, too make us enjoy the heritage which he hath bought so dearly for us And so let us all say, Almighty God heavenly father. etc.
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The.xxiiii. Sermon, which is the fourth vppon the fourth Chapter.
The xxiiii Sermon, which is the fourth upon the fourth Chapter.
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7. But grace is giuen too euery of vs, according too the measure of Christes gift.
7. But grace is given too every of us, according too the measure of Christ's gift.
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8. For the vvhich thing he sayeth, vvhen he vvent vp on hygh he led a multitude of prisoners intoo captiuitie, and gaue giftes too men.
8. For the which thing he Saith, when he went up on high he led a multitude of Prisoners into captivity, and gave Gifts too men.
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9. Novv, that he went vp, what meaneth it, but that he first went downe intoo the lovve partes of the earth?
9. Now, that he went up, what means it, but that he First went down into the low parts of the earth?
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10. He that vvent dovvne, is the same that vvent vp aboue all the heauens, too the end to fulfill all things.
10. He that went down, is the same that went up above all the heavens, too the end to fulfil all things.
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I Began this morning too expound the text of the Psalme alledged heere by S. Paul, shewing that all the things which are spoken there, agree too the person of the onely sonne of God.
I Began this morning too expound the text of the Psalm alleged Here by S. Paul, showing that all the things which Are spoken there, agree too the person of the only son of God.
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For although he say oftentymes by way of similitude, that God goeth vp, when he sheweth himselfe iudge of the world, and defender of his Church:
For although he say oftentimes by Way of similitude, that God Goes up, when he shows himself judge of the world, and defender of his Church:
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yit notwithstanding inasmuch as when our Lord Iesus Christ was come downe, he was abaced as one that was beneath all men,
yet notwithstanding inasmuch as when our Lord Iesus christ was come down, he was abased as one that was beneath all men,
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and afterward was exalted by the power of God his father:
and afterwards was exalted by the power of God his father:
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therin we see most fully, how God voutsafed too bee abaced, for a tyme in the person of his sonne,
therein we see most Fully, how God vouchsafed too be abased, for a time in the person of his son,
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and too bee in a state despyzed before men, and afterward would bee crowned agein with glory and honour,
and too be in a state despyzed before men, and afterwards would be crowned again with glory and honour,
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as the Apostle sayeth of him in the Epistle too the Hebrewes:
as the Apostle Saith of him in the Epistle too the Hebrews:
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and that is the cause why S. Paule sayth here, that it behoued him first too descend, too bee so exalted.
and that is the cause why S. Paul say Here, that it behooved him First too descend, too be so exalted.
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But before wee goo any further, wee must marke that heere S. Paule hath chaunged the word. But before we goo any further, we must mark that Here S. Paul hath changed the word.
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For wheras Dauid sayeth, that God Receyued giftes and presentes, that is too say, tribute and homage of those whom he had subdewed too his maiestie:
For whereas David Saith, that God Received Gifts and presents, that is too say, tribute and homage of those whom he had subdued too his majesty:
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but that they myght haue sufficient and conuenient meanes too draw them too the kingdome of heauen.
but that they might have sufficient and convenient means too draw them too the Kingdom of heaven.
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S. Paule in stead thereof sayeth, that he gaue. And so this is not rehearced as it lyeth in the Psalme:
S. Paul in stead thereof Saith, that he gave. And so this is not rehearsed as it lies in the Psalm:
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but the Apostle ment too shew that the tryumph which our Lord Iesus Christ made when he rose from death, surmounted all Dauids victories,
but the Apostle meant too show that the triumph which our Lord Iesus christ made when he rose from death, surmounted all David victories,
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and all that euer had bin doone in shadowes and figures vnder the lawe. For it is much more too giue than too take.
and all that ever had been done in shadows and figures under the law. For it is much more too give than too take.
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Also wheras it is sayd in the Psalme, that God receyued: that was not for himself, nor too his owne vse:
Also whereas it is said in the Psalm, that God received: that was not for himself, nor too his own use:
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for wee knowe he hath no neede of any thing: but his receyuing was too inriche his Churche.
for we know he hath no need of any thing: but his receiving was too enrich his Church.
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And that is the cause why it is sayd, that the women which neuer stepped out of their doores, shall haue their part of the pray or bootie.
And that is the cause why it is said, that the women which never stepped out of their doors, shall have their part of the prey or booty.
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There therfore Dauid sheweth that God was not glorifyed for any profit or aduauntage that he pretended on his owne behalfe, accordingly as it is sayd that he is contented with his owne perfection, There Therefore David shows that God was not glorified for any profit or advantage that he pretended on his own behalf, accordingly as it is said that he is contented with his own perfection,
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for he can nother increace nor diminishe: but all redounded too the welfare of his Church.
for he can neither increase nor diminish: but all redounded too the welfare of his Church.
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For Gods shewing of himselfe too bee riche, is not by keeping of his treasures vnder dubble lockes (as men say:) but by setting them foorth for all commers, at leastwyse if wee seeke them with trew fayth.
For God's showing of himself too be rich, is not by keeping of his treasures under double locks (as men say:) but by setting them forth for all comers, At leastwise if we seek them with true faith.
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And forasmuch as his riches diminish not, nor yit his liberalitie which he vseth towardes vs:
And forasmuch as his riches diminish not, nor yet his liberality which he uses towards us:
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thereby wee knowe that he passeth all the men in the world. Then if wee will defyne in one woord how God is riche:
thereby we know that he passes all the men in the world. Then if we will define in one word how God is rich:
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it is in beyng liberall vntoo vs, vsing bountifulnesse, and by alluring vs too him too succour vs in all our needes and wantes, according too this saying of his by his Prophet, Come all yee that are thirstie, and drinke your fyll:
it is in being liberal unto us, using bountifulness, and by alluring us too him too succour us in all our needs and Wants, according too this saying of his by his Prophet, Come all ye that Are thirsty, and drink your fill:
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yee shall haue your fyll, not onely of water, but also of wyne and mylk.
ye shall have your fill, not only of water, but also of wine and milk.
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Too bee short, he sheweth that they can want nothing, which wayt vppon him, and put their trust in him.
Too be short, he shows that they can want nothing, which wait upon him, and put their trust in him.
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Therfore it is sayd in the Psalme, that all shall haue their part of the spoyle, not onely the men of warre, (for they myght hap too boast that they had gotten the whole pray by their owne manhood and pollicie) but that the women which neuer stird out of the house, and which did nothing but spin vppon their distaues, shall haue part of the bootie,
Therefore it is said in the Psalm, that all shall have their part of the spoil, not only the men of war, (for they might hap too boast that they had got the Whole prey by their own manhood and policy) but that the women which never stirred out of the house, and which did nothing but spin upon their distaues, shall have part of the booty,
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as though they had gotten the victory.
as though they had got the victory.
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Hereby (I say) he sheweth, that Gods receyuing of tributes and taxes of such as he had subdewed too his dominion, was not too increace himselfe withall,
Hereby (I say) he shows, that God's receiving of Tributes and Taxes of such as he had subdued too his dominion, was not too increase himself withal,
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then are the giftes ioyned inseperably with their charge.
then Are the Gifts joined inseparably with their charge.
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And herewithall let vs marke well, how it is alledged, that when God giueth vs his giftes, it is not to the intent that wee myght father any thing vppon our owne vertue or prowesse:
And herewithal let us mark well, how it is alleged, that when God gives us his Gifts, it is not to the intent that we might father any thing upon our own virtue or prowess:
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but that wee should thinke our selues beholden too his mere free goodnesse for all things.
but that we should think our selves beholden too his mere free Goodness for all things.
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And so must all things bee referred too his glory.
And so must all things be referred too his glory.
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For the more that he bestoweth vppon vs, the more ought wee too bee forward and ready too confesse how much wee bee bound vntoo him.
For the more that he bestoweth upon us, the more ought we too be forward and ready too confess how much we be bound unto him.
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But the chiefe poynt is, that wee indeuer too make the giftes that wee haue receyued, auaylable too the common edifying of the Church:
But the chief point is, that we endeavour too make the Gifts that we have received, available too the Common edifying of the Church:
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that is too say, that God may still bee more and more exalted, and the kingdome of our Lord Iesus Christ increaced and augmented among men.
that is too say, that God may still be more and more exalted, and the Kingdom of our Lord Iesus christ increased and augmented among men.
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And so the condition (say I) wheruppon our Lord distributeth too euery of vs the things that belong too him,
And so the condition (say I) whereupon our Lord distributeth too every of us the things that belong too him,
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and are his owne, and which he could keepe styll too himselfe, is, that wee should doo him homage for them both in woord and deede.
and Are his own, and which he could keep still too himself, is, that we should do him homage for them both in word and deed.
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But now let vs come to that whch Saint Paule addeth.
But now let us come to that which Saint Paul adds.
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He sayth, that it behoued Iesus Christ to descend, according also as he descended intoo the lovve partes of the earth,
He say, that it behooved Iesus christ to descend, according also as he descended into the low parts of the earth,
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and that therupon he vvas exalted. and that thereupon he was exalted.
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Manie haue made ouer violent glozes vpon this place, saying that Iesus Christ went downe, not only, into the graue,
Many have made over violent glozes upon this place, saying that Iesus christ went down, not only, into the graven,
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but also euen intoo Limbo, a place forged of their owne brayne.
but also even into Limbo, a place forged of their own brain.
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But Saint Paule speakes simply, namely, (as it is sayd in the second too the Philippians) that bycause Iesus Christ was abaced,
But Saint Paul speaks simply, namely, (as it is said in the second too the Philippians) that Because Iesus christ was abased,
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therfore God his father exalted him too his ryght hand, and gaue him a souerein dominion, too the end that all knees should thensfoorthe bowe before him.
Therefore God his father exalted him too his right hand, and gave him a sovereign dominion, too the end that all knees should thensfoorthe bow before him.
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Therfore wheras S. Paule saith, that Iesus Christ was abaced, he meaneth it of his clothing of himself with our nature, wherein he became despyzed, without any dignitie,
Therefore whereas S. Paul Says, that Iesus christ was abased, he means it of his clothing of himself with our nature, wherein he became despyzed, without any dignity,
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and without any reputation too the worldward.
and without any reputation too the worldward.
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According wheruntoo it is sayd in the Psalme, that he was counted as a woorme of the earth, According wheruntoo it is said in the Psalm, that he was counted as a worm of the earth,
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and not as a man, insomuch that men tooke scorne too looke vppon him (as sayeth the Prophet Esay,) and there was nothing in him that men could lyke of.
and not as a man, insomuch that men took scorn too look upon him (as Saith the Prophet Isaiah,) and there was nothing in him that men could like of.
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Yee see then that Iesus Christ did so submit himself to all reproch, that he was disfigured, and men did spit at him, Ye see then that Iesus christ did so submit himself to all reproach, that he was disfigured, and men did spit At him,
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and mocke him, and doo him all the wrongs that they could, and afterward he was exalted.
and mock him, and do him all the wrongs that they could, and afterwards he was exalted.
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And no dubt but Saint Paule hath touched the thing heere which he discourseth more at the length in the forealledged place:
And no dubt but Saint Paul hath touched the thing Here which he discourseth more At the length in the forealledged place:
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which is, that the example of the sonne of God ought too teache vs lowelinesse, and too make vs walke playnly without taking any thing vppon vs aboue other men. which is, that the Exampl of the son of God ought too teach us Loveliness, and too make us walk plainly without taking any thing upon us above other men.
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For who are wee? What is our state? When euery of vs hath sifted himself throughly, what shall he fynd in him too boast of? Wee haue many things too thanke God for:
For who Are we? What is our state? When every of us hath sifted himself thoroughly, what shall he find in him too boast of? we have many things too thank God for:
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but too take vppon vs that which is his, were a villanous trecherie. So is there nothing for vs too doo but too cast downe our eyes.
but too take upon us that which is his, were a villainous treachery. So is there nothing for us to do but too cast down our eyes.
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For behold, the sonne of God could haue shewed himself in his heauenly glory and maiestie;
For behold, the son of God could have showed himself in his heavenly glory and majesty;
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so as he could haue made all the world too quake:
so as he could have made all the world too quake:
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and yit wee see that being borne in a stable, he walked all his lyfe tyme as one vnknowen and vnesteemed,
and yet we see that being born in a stable, he walked all his life time as one unknown and unesteemed,
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and in the end was put too death, and that not a common death, but a death that was so reprochfull,
and in the end was put too death, and that not a Common death, but a death that was so reproachful,
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yea and cursed of Gods owne mouth, that he was hild for accursed before God and his Angelles, too the intent that wee myght be blissed for his sake and by his meanes.
yea and cursed of God's own Mouth, that he was held for accursed before God and his Angels, too the intent that we might be Blessed for his sake and by his means.
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Seeing then that Gods sonne was so abaced, haue not wee good cause too stoope lowe? For God requyreth not that wee should forgo anie thing of our owne, Seeing then that God's son was so abased, have not we good cause too stoop low? For God requireth not that we should forgo any thing of our own,
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when he exhorteth vs too lowlinesse. And why? for if wee knew what wee bee, wee would stoope lowe ynough.
when he exhorteth us too lowliness. And why? for if we knew what we be, we would stoop low enough.
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Our head was not in lyke plyght when he came downe hither.
Our head was not in like plight when he Come down hither.
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For why? As it is sayd in the.xvii. of Saint Iohn, he possessed his diuine glorie and maiestie before the making of the world.
For why? As it is said in the xvii of Saint John, he possessed his divine glory and majesty before the making of the world.
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And yit for all that, he voutsafed too abace himself in such wyze (as in the syght and opinion of men) that too outward apperance he seemed too haue vtterly giuen ouer his maiestie.
And yet for all that, he vouchsafed too abase himself in such wyze (as in the sight and opinion of men) that too outward appearance he seemed to have utterly given over his majesty.
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It is trew that he continued styll in his perfect state, but that appeered not.
It is true that he continued still in his perfect state, but that appeared not.
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And that is the cause why Saint Paule vseth the woord Figure or Shape: he appeered (sayeth he) in the shape of man.
And that is the cause why Saint Paul uses the word Figure or Shape: he appeared (Saith he) in the shape of man.
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For he meaneth that our Lord Iesus Christes clothing of himself with our flesh, and his being despyzed and reiected, were no derogation at all too his diuine essence.
For he means that our Lord Iesus Christ's clothing of himself with our Flesh, and his being despyzed and rejected, were no derogation At all too his divine essence.
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And why? for it was but an outward shape.
And why? for it was but an outward shape.
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Then did he continue alwayes vnappayred, and yit neuerthelesse he was seene too bee vnder all men.
Then did he continue always unappeared, and yet nevertheless he was seen too be under all men.
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Whē our Lord Iesus choze his Apostles, he choze sillie fishermē, & such as were vnlearned, When our Lord Iesus choze his Apostles, he choze silly fishermen, & such as were unlearned,
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Who wyll then refuze the same state, that wee should not bee lowly after his example? The fathers that liued vnder the Lawe perceyued alredye •hat it behoued them too bee fashyoned lyke vntoo the image and patterne of our Lord Iesus Christ, who was their head,
Who will then refuse the same state, that we should not be lowly After his Exampl? The Father's that lived under the Law perceived already •hat it behooved them too be fashyoned like unto the image and pattern of our Lord Iesus christ, who was their head,
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and yit they had but verie darke figures.
and yet they had but very dark figures.
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Now then, seeing that Iesus Christ sheweth vs the way, so as he is entered intoo the kingdome of heauen through many tribulations,
Now then, seeing that Iesus christ shows us the Way, so as he is entered into the Kingdom of heaven through many tribulations,
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and intoo lyfe by death, and is exalted on hygh after abacing lowe:
and into life by death, and is exalted on high After abacing low:
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what excuce shall wee haue, if wee seeing those things, bee styll puffed vp with pryde,
what excuce shall we have, if we seeing those things, be still puffed up with pride,
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and cannot fynd in our hartes too walke in meeknesse, considering that wee bee nothing? So then,
and cannot find in our hearts too walk in meekness, considering that we be nothing? So then,
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wheras Saint Paule speaketh of the lowe places of the earth: he meaneth the humane nature which our Lord Iesus tooke vppon him for our saluation,
whereas Saint Paul speaks of the low places of the earth: he means the humane nature which our Lord Iesus took upon him for our salvation,
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yea euen with addition of all the things that I haue to•ched.
yea even with addition of all the things that I have to•ched.
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For he shewed not himself as a great prince, nother vsed he anie pompe or traynes of men too make himself dread in the world:
For he showed not himself as a great Prince, neither used he any pomp or trains of men too make himself dread in the world:
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but (as it is sayd in the two and fortith of Esay) he brake not the broozed reede, he quenched not the smoking flax,
but (as it is said in the two and fortith of Isaiah) he brake not the broozed reed, he quenched not the smoking flax,
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nother was his voyce or crye hearde in the streetes. Agein, besydes this wee see how he suffered reproche, and how he abode it paciently:
neither was his voice or cry heard in the streets. Again, besides this we see how he suffered reproach, and how he Abided it patiently:
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when he came too his death, all men seemed too haue conspyred ageinst him.
when he Come too his death, all men seemed too have conspired against him.
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Therfore wee must adde all these qualities too knowe how Iesus Christ descended into the lowe partes of the earth.
Therefore we must add all these qualities too know how Iesus christ descended into the low parts of the earth.
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Howbeit, if we compare his diuine maiestie with our nature, wee may well call all the earth the lowe places:
Howbeit, if we compare his divine majesty with our nature, we may well call all the earth the low places:
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& although Iesus Christ had possessed the whole world: yit had it bin nothing in comparison of his heauenly glorie.
& although Iesus christ had possessed the Whole world: yet had it been nothing in comparison of his heavenly glory.
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For what are they which are in hyghest state of dignitie? They doo but craule heere lyke Frogges, or (leape) lyke Gressehoppers, as sayth the Prophet Esay.
For what Are they which Are in highest state of dignity? They do but craule Here like Frogs, or (leap) like Gressehoppers, as say the Prophet Isaiah.
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No maruell than though the whole earth bee termed a lowe and bace place in respect of heauen.
No marvel than though the Whole earth be termed a low and base place in respect of heaven.
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Howbeeit Saint Paules intent here was too note breefly, that Iesus Christ voutsafed too stoope so lowe,
Howbeit Faint Paul's intent Here was too note briefly, that Iesus christ vouchsafed too stoop so low,
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as too become a mocking stocke too the vnbeleeuers, yea and euen too bee condemned and esteemed as a man accursed and forsaken of God, all which things he indured for our saluation.
as too become a mocking stock too the unbelievers, yea and even too be condemned and esteemed as a man accursed and forsaken of God, all which things he endured for our salvation.
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but yit for all that, dyed not (for euer,) bycause he is entred into the lyfe of God, that is to say, he is made parttaker of the immortall glorie,
but yet for all that, died not (for ever,) Because he is entered into the life of God, that is to say, he is made partaker of the immortal glory,
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It is good reason therfore that wee should myldly and without geynsaying receyue Gods humbling of vs, and beare in our selues the image of our Lord Iesus Christ, by being shaken of, despyzed,
It is good reason Therefore that we should mildly and without geynsaying receive God's humbling of us, and bear in our selves the image of our Lord Iesus christ, by being shaken of, despyzed,
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and mocked for our simplicitie, and that no man should ••ke vppon him, or chalendge too himself the things that are none of his.
and mocked for our simplicity, and that no man should ••ke upon him, or challenge too himself the things that Are none of his.
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That, is the effecte of Saynt Paules meaning. Now he sayeth, that he is gone vp aboue all heauens.
That, is the Effect of Saint Paul's meaning. Now he Saith, that he is gone up above all heavens.
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Wherin we see that the sonne of God hath not as now the lordship of this world.
Wherein we see that the son of God hath not as now the lordship of this world.
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For Saint Paules declaring that he is aboue all the heauens, is too shewe, that the dominion which he hath, is heauenly, and diuine, and euerlasting.
For Saint Paul's declaring that he is above all the heavens, is too show, that the dominion which he hath, is heavenly, and divine, and everlasting.
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For the heauens themselues shall passe away, and they must needs vanish, as Iesus Christ auoweth with his owne mouth.
For the heavens themselves shall pass away, and they must needs vanish, as Iesus christ avoweth with his own Mouth.
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Now if the heaues bee snbiect too chaunging, and must bee doone away, too be renewed agein:
Now if the heaves be snbiect too changing, and must be done away, too be renewed again:
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if Iesus Christ dwelt in heauen, he should bee subiect too the same state, that is too say, he should bee frayle and transitorie. if Iesus christ dwelled in heaven, he should be Subject too the same state, that is too say, he should be frail and transitory.
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Then is he aboue all the heauens in his infinite glorie, wherin there is nother chaunge nor turning about. Then is he above all the heavens in his infinite glory, wherein there is neither change nor turning about.
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And theruppon he addeth, that it is too fyll all things.
And thereupon he adds, that it is too fill all things.
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By this woord Fyll, he meaneth that Iesus Christ is not so locked vp in anie one place,
By this word Fill, he means that Iesus christ is not so locked up in any one place,
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but that wee may feele him present, and that he dwelleth in vs, and that he filleth all things.
but that we may feel him present, and that he dwells in us, and that he fills all things.
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But surely that is not with his bodie as some haue grossely imagined: but it is with his power, and with his spirituall benefyts and gifts.
But surely that is not with his body as Some have grossly imagined: but it is with his power, and with his spiritual benefits and Gifts.
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Yit neuerthelesse Saint Paules intent heere is too betoken a presence of Christ, too the end that wee may knowe that we haue not lost anie thing by his absenting of himself from the earth,
Yet nevertheless Saint Paul's intent Here is too betoken a presence of christ, too the end that we may know that we have not lost any thing by his absenting of himself from the earth,
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so as he dwelleth heere no more after a visible fashyon.
so as he dwells Here no more After a visible fashion.
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And why? For he ceasseth not for all that, too execute his power euery where, and to fyll all things:
And why? For he ceaseth not for all that, too execute his power every where, and to fill all things:
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insomuch that wee haue all things of him which are requisite for our saluation. That is in effect the verye meaning of S. Paule.
insomuch that we have all things of him which Are requisite for our salvation. That is in Effect the very meaning of S. Paul.
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Wherfore let vs heere put in practize the exhortation that hath bin touched afore:
Wherefore let us Here put in practice the exhortation that hath been touched afore:
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which is, that wee cannot bee taken for Gods children, except wee become lyke too him that hath the ryght of the first borne. Sith it is so:
which is, that we cannot be taken for God's children, except we become like too him that hath the right of the First born. Sith it is so:
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let vs willingly suffer our selues too be abaced, that God may exalt vs: for by that meane did our Lord Iesus come too his glorie.
let us willingly suffer our selves too be abased, that God may exalt us: for by that mean did our Lord Iesus come too his glory.
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Agein, let vs apply all our senses to tast throughly what the mercie of God is, in that it hath pleased him that his sonne which was his image, should bee so abaced.
Again, let us apply all our Senses to taste thoroughly what the mercy of God is, in that it hath pleased him that his son which was his image, should be so abased.
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Let vs consider how greate the loue of our Lord Iesus Christ is, in that he voutsafed to hide his diuine essence for a tyme,
Let us Consider how great the love of our Lord Iesus christ is, in that he vouchsafed to hide his divine essence for a time,
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and tooke not vppon him as belonged vntoo him, but did as it were stoope downe too the syght of the world.
and took not upon him as belonged unto him, but did as it were stoop down too the sight of the world.
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Sith wee see this, let vs consider first of all, how precious 〈 ◊ 〉 soules were too the sonne of God, seeing he voutsafed too stoope so lowe for our saks,
Sith we see this, let us Consider First of all, how precious 〈 ◊ 〉 Souls were too the son of God, seeing he vouchsafed too stoop so low for our saks,
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and let vs esteeme of the Gospell wherby so greate a benefyte is communicated vntoo vs, assuring our selues, that if Gods sonne had not come downe vntoo vs, there had bin no meane for vs too haue come vntoo God his father.
and let us esteem of the Gospel whereby so great a benefit is communicated unto us, assuring our selves, that if God's son had not come down unto us, there had been no mean for us too have come unto God his father.
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For besyds that wee bee plundged heere in myre, and haue nothings in vs but vtter frayltie:
For besides that we be plunge Here in mire, and have nothings in us but utter frailty:
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it is certeyne, that we beare as good as a hell about vs, bycause the diuell is not without cause called the prince of this world.
it is certain, that we bear as good as a hell about us, Because the Devil is not without cause called the Prince of this world.
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So then, seeing wee bee vnder the tyrannie of Satan and of sinne, how could wee mount vpward, So then, seeing we be under the tyranny of Satan and of sin, how could we mount upward,
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if Iesus Christ drew vs not? But first it behoued Christ too come downe hither.
if Iesus christ drew us not? But First it behooved christ too come down hither.
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And therby are wee taught to woorship our Lord Iesus Christ alwayes in the person which he hath taken of the mediatour:
And thereby Are we taught to worship our Lord Iesus christ always in the person which he hath taken of the Mediator:
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and wheras the vnbeleuers and vnholie folk take occasion too despyze him, bycause he was crucifyed:
and whereas the unbelievers and unholy folk take occasion too despyze him, Because he was Crucified:
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let vs honour him still as he deserueth. For wheras his greatnesse and maiestie were after a sort darkened for a tyme:
let us honour him still as he deserves. For whereas his greatness and majesty were After a sort darkened for a time:
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that was too giue the greater beautie too his mercy and louing kindnesse:
that was too give the greater beauty too his mercy and loving kindness:
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which selfsame woord S. Paule vseth when he purposeth too expresse well what earnestnesse of mynd and care God had, too raunsome vs from the dungeons of death.
which selfsame word S. Paul uses when he Purposes too express well what earnestness of mind and care God had, too ransom us from the dungeons of death.
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And so yee see in effect what we haue too consider vppon the Apostles woords, where he sayth, that Iesus Christ was so abaced.
And so ye see in Effect what we have too Consider upon the Apostles words, where he say, that Iesus christ was so abased.
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And wheras he addeth, that he went vp aboue all the heauens:
And whereas he adds, that he went up above all the heavens:
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I haue told you alredye in one woord, that it is all one as if he ment too exempt him from the aray of creatures, knowing that as now hee is not subiect too any chaunge.
I have told you already in one word, that it is all one as if he meant too exempt him from the array of creatures, knowing that as now he is not Subject too any change.
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And for the same cause is it sayd in the sixt too the Romans, that he suffered once in dying for our sinnes:
And for the same cause is it said in the sixt too the Roman, that he suffered once in dying for our Sins:
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so as wee haue iust cause to cast downe our eyes.
so as we have just cause to cast down our eyes.
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And bycause wee conceyue not this so hygh souereintie which was giuen him, let vs honour it, seing that euen the Angels of heauen do beare vs companie therin.
And Because we conceive not this so high sovereignty which was given him, let us honour it, sing that even the Angels of heaven do bear us company therein.
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For it is not for nought sayd in the Psalm, that all the Angels of God worshipped him, For it is not for nought said in the Psalm, that all the Angels of God worshipped him,
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when he shewed him self too the world:
when he showed him self too the world:
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which text the Apostle also applyeth to his person in the first chapter too the Hebrews.
which text the Apostle also Applieth to his person in the First chapter too the Hebrews.
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Herewithall let vs mark, that although Iesus Christ be not shet vp in anie place certayne: Herewithal let us mark, that although Iesus christ be not shet up in any place certain:
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yit he ceasseth not too keepe still the trew nature of his bodie.
yet he ceaseth not too keep still the true nature of his body.
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For the Papists haue imagined, that although he bee in heauen, yit he is euerywhere else as well as there:
For the Papists have imagined, that although he be in heaven, yet he is everywhere Else as well as there:
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yea and therwithall they haue their speculations, too shewe how it is no inconuenience at all, that God should haue his beeing aboue,
yea and therewithal they have their speculations, too show how it is no inconvenience At all, that God should have his being above,
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and therewithall also bee beneathe •eere with vs. And theruppon they imagin themselues too haue the bodie of Iesus Christ in Almbrye:
and therewithal also be beneath •eere with us And thereupon they imagine themselves too have the body of Iesus christ in Almbrye:
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by reason whereof they beare it abrode in the streates, and cause all men too woorship it:
by reason whereof they bear it abroad in the streets, and cause all men too worship it:
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and yit in the meane whyle men knowe it is but a morsell of bread: Yis (say they), it is God.
and yet in the mean while men know it is but a morsel of bred: Yis (say they), it is God.
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But, that is an vtter ad•ichilating of the trwe nature of our Lord Iesus Christ.
But, that is an utter ad•ichilating of the true nature of our Lord Iesus christ.
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In defence therof they alledge, that if it had the propertie of a bodie, it must needs bee in one place certeine.
In defence thereof they allege, that if it had the property of a body, it must needs be in one place certain.
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But aboue the heaueus there is no place, (too speake after the maner of the philo•ophers:) & it is sayd, that Iesus Christ is there: (ergo (say they) his bodie hath not the properties of a bodie.) Yis,
But above the heaveus there is no place, (too speak After the manner of the philo•ophers:) & it is said, that Iesus christ is there: (ergo (say they) his body hath not the properties of a body.) Yis,
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and wee knowe that the Angels haue no bodies, and yit are they not euerywhere, for they be faine to go whether soeuer God appointeth them.
and we know that the Angels have no bodies, and yet Are they not everywhere, for they be feign to go whither soever God appoints them.
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Now seeing that the Angels are not tyed too any place, notwithstanding that their essence is not infinite,
Now seeing that the Angels Are not tied too any place, notwithstanding that their essence is not infinite,
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but comprehended within a certeine measure, though they haue no proportion of members:
but comprehended within a certain measure, though they have no proportion of members:
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why should not Iesus Christ bee aboue all the elements of this world, yea and aboue all the heauens,
why should not Iesus christ be above all the elements of this world, yea and above all the heavens,
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and yit not ceasse too bee very man? Not that he can dye anie more,
and yet not cease too be very man? Not that he can die any more,
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or bee subiect too anie of our passions and infirmities, as hee was heertoofore, when he listed too bee conuersant in the world:
or be Subject too any of our passion and infirmities, as he was heertoofore, when he listed too be conversant in the world:
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for as now he is quyte rid of all those things: but that howsoeuer the cace stand, he holdeth stil his trewe nature of man.
for as now he is quite rid of all those things: but that howsoever the case stand, he holds still his true nature of man.
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And although he bee aboue the heauens:
And although he be above the heavens:
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yit let vs assure our selues, that that distance hindereth not his prese•tnesse with vs and in vs. As how:
yet let us assure our selves, that that distance hindereth not his prese•tnesse with us and in us As how:
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Wee must mark what hath bin touched afore. It is sayd, that he filleth all things:
we must mark what hath been touched afore. It is said, that he fills all things:
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yea, but that is with the power of his spirit.
yea, but that is with the power of his Spirit.
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Yee see then that the filling wherof Saint Paule speaketh, is that wee should haue our fill of the benefyts of our Lord Iesus Christ,
Ye see then that the filling whereof Saint Paul speaks, is that we should have our fill of the benefits of our Lord Iesus christ,
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and that when wee bee graffed intoo his bodie, and made one with him by beleef of the Gospell,
and that when we be graffed into his body, and made one with him by belief of the Gospel,
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then may we assure our selues that he is the fountayne which neuer dryeth, nor can neuer bee emptyed with drawing,
then may we assure our selves that he is the fountain which never drieth, nor can never be emptied with drawing,
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and that in him wee haue, all varietie of good thinges, and all perfection.
and that in him we have, all variety of good things, and all perfection.
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Now then, if Saint Paule had ment as the papists haue forged, and as is maynteyned now adayes of manie ignorant and wilfull persons,
Now then, if Saint Paul had meant as the Papists have forged, and as is maintained now adays of many ignorant and wilful Persons,
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namely that Iesus Christ filleth all things with his humane nature: surely hee would not haue forgotten it:
namely that Iesus christ fills all things with his humane nature: surely he would not have forgotten it:
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but he letteth it alone as an absurditie. Wherfore let vs mark well the the twoo sayings that are set downe heere:
but he lets it alone as an absurdity. Wherefore let us mark well the the twoo sayings that Are Set down Here:
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that is too wit, on the one syde, that Iesus Christ is gone vp aboue all the heauens,
that is too wit, on the one side, that Iesus christ is gone up above all the heavens,
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and yit notwithstanding that he ceasseth not too fyll all things.
and yet notwithstanding that he ceaseth not too fill all things.
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It is sayd, that he is gone vp aboue the heauens, euen to the end that we should not be tyed too this world and too our fleshly fancies,
It is said, that he is gone up above the heavens, even to the end that we should not be tied too this world and too our fleshly fancies,
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when we intend too resort too Iesus Christ:
when we intend too resort too Iesus christ:
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but that wee should lift vp our mynds on hygh, and seeke him there by fayth.
but that we should lift up our minds on high, and seek him there by faith.
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Insomuch that when the holie scripture sayeth, that God is in heauen, it intendeth not too assigne him some peculiar place. Insomuch that when the holy scripture Saith, that God is in heaven, it intends not too assign him Some peculiar place.
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The respect is farre differing, and altoogither vnlyke, betweene God in his spirituall essence, and Iesus Christ in respect of the bodie and humane nature which he tooke of vs. For when we speake of God, we must alwayes lay this ground, that he hath an infinite essence which filleth al things, so that heauen is as his royal throne,
The respect is Far differing, and altoogither unlike, between God in his spiritual essence, and Iesus christ in respect of the body and humane nature which he took of us For when we speak of God, we must always lay this ground, that he hath an infinite essence which fills all things, so that heaven is as his royal throne,
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& the earth is his footestoole. Not that he hath any feete, nor any seate to sit on:
& the earth is his footstool. Not that he hath any feet, nor any seat to fit on:
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but it serues to shewe that there is no distance so farre or wyde, that can conteyne the maiestie of God, which is infinite, as I sayd.
but it serves to show that there is no distance so Far or wide, that can contain the majesty of God, which is infinite, as I said.
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That is a thing which wee must beare in mynd, when God is spoken of vntoo vs. And why then is it sayd, that God is aboue al the heauens,
That is a thing which we must bear in mind, when God is spoken of unto us And why then is it said, that God is above all the heavens,
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and why dooth Saint Paul speake after the same maner here of Iesus Christ:
and why doth Saint Paul speak After the same manner Here of Iesus christ:
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It is bycause that wee bee dull and earthly, that if God should not tell vs that he hath his temple & palace in heauen, we would tye him too euery pyller, to euery stone, too euery waterspring, too euery tree,
It is Because that we be dull and earthly, that if God should not tell us that he hath his temple & palace in heaven, we would tie him too every pyller, to every stone, too every waterspring, too every tree,
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& (too bee short) too euery thing that wee see. Therfore too correct such vyce, our Lord sayeth too vs, mount vp, mount vp aloft:
& (too be short) too every thing that we see. Therefore too correct such vice, our Lord Saith too us, mount up, mount up aloft:
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as though he lifted vs by the chi••es, and sayd, wretched beasts, why seeke yee too see mee here beneathe.
as though he lifted us by the chi••es, and said, wretched beasts, why seek ye too see me Here beneath.
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What intend yee too lyken mee too? Assure your selues, yee must bee conueyed vp aboue all the world,
What intend ye too liken me too? Assure your selves, ye must be conveyed up above all the world,
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when yee think vppon me and my maiestie.
when ye think upon me and my majesty.
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Therfore yee cannot woorship mee, except yee bee rapt vp aloft, and consider that I am incomprehensible.
Therefore ye cannot worship me, except ye be rapt up aloft, and Consider that I am incomprehensible.
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Lo how the scripture speaketh of him. And when wee say, Our father which art in heauen:
Lo how the scripture speaks of him. And when we say, Our father which art in heaven:
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it is too the intent wee should lift vp our mynds vntoo him, as he calleth vs at all houres.
it is too the intent we should lift up our minds unto him, as he calls us At all hours.
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Not that wee must imagin as the papists doo, who think too please God with their much babling,
Not that we must imagine as the Papists do, who think too please God with their much babbling,
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and with their vsing of many Ceremonies, which may haue a gay glosse to the worldward:
and with their using of many Ceremonies, which may have a gay gloss to the worldward:
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I say, wee must not think too please God so:
I say, we must not think too please God so:
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for let vs bee sure, that that were a transfiguring of God, to make him lyke our selues:
for let us be sure, that that were a transfiguring of God, to make him like our selves:
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but wee must rather bethink vs, that in sted of hauing our mynds weyed downe to the world, wee must stryue to lift thē vp on hygh.
but we must rather bethink us, that in stead of having our minds weighed down to the world, we must strive to lift them up on high.
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And as for Iesus Christ, it is sayd, that he is aboue al the Heauens, euen in his humane nature.
And as for Iesus christ, it is said, that he is above all the Heavens, even in his humane nature.
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And how is that? Being God in respect of his essence, he is equall too his father,
And how is that? Being God in respect of his essence, he is equal too his father,
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so as he filleth all things:
so as he fills all things:
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but in respect that he hath put on a humane bodie, he is aboue the heauens,
but in respect that he hath put on a humane body, he is above the heavens,
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so as he is not in the world.
so as he is not in the world.
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And it is too fond a grosnesse too say, Why then, and are not the twoo natures so knit togither,
And it is too found a grossness too say, Why then, and Are not the twoo nature's so knit together,
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as they cannot bee put asunder? All this is trew: but yit dooth it not followe, that they cannot bee distinguished.
as they cannot be put asunder? All this is true: but yet doth it not follow, that they cannot be distinguished.
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So long as wee remayne alyue, our soule and bodye are ioyned toogither:
So long as we remain alive, our soul and body Are joined together:
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and yit it doth not therfore folow, that the soule is not of another nature than the bodie,
and yet it does not Therefore follow, that the soul is not of Another nature than the body,
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or that they cannot be distinguished. Euen so is it with Iesus Christ.
or that they cannot be distinguished. Eve so is it with Iesus christ.
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If a man demaund, why then? Is not our Lord Iesus Christ all whole with vs, according as he is our head and mediatour,
If a man demand, why then? Is not our Lord Iesus christ all Whole with us, according as he is our head and Mediator,
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and hath gathered vs too him in such wyse, as wee liue of his owne substance? Yis, he is with vs al whole,
and hath gathered us too him in such wise, as we live of his own substance? Yis, he is with us all Whole,
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if wee take him in the person of the mediator.
if we take him in the person of the Mediator.
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But if a man demaund, is euerye part of him among vs, which is in himself: No:
But if a man demand, is every part of him among us, which is in himself: No:
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nother is it requisite that he should anie more bee so conuersant among vs, as too bee subiect too the suffering of anie thing,
neither is it requisite that he should any more be so conversant among us, as too be Subject too the suffering of any thing,
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but he must bee quyte and cleane exempted from all that geere. And that is the cause why the Apostle telleth vs, that he is appered once,
but he must be quite and clean exempted from all that gear. And that is the cause why the Apostle Telleth us, that he is appeared once,
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and that hensforth we wayt for him.
and that henceforth we wait for him.
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And so yee see what wee haue to consider vppon this saying, that Iesus Christ is exalted aboue all the heauens.
And so ye see what we have to Consider upon this saying, that Iesus christ is exalted above all the heavens.
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Now let vs go backe agein to the woord fyll:
Now let us go back again to the word fill:
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for therein Saint Paul sheweth vs, that the souereintie of our Lord Iesus Christ hath no boundes too bee locked vp in:
for therein Saint Paul shows us, that the sovereignty of our Lord Iesus christ hath no bounds too be locked up in:
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but that it reacheth euen vntoo vs. Therfore (as I haue said twyce alredy) our Lord Iesus Christs filling of all things, is by his power.
but that it reaches even unto us Therefore (as I have said twice already) our Lord Iesus Christ filling of all things, is by his power.
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For he is not a King after the manner of those whom wee see in this world.
For he is not a King After the manner of those whom we see in this world.
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They be subiect to hunger & thirst, they bee subiect too diseases and other things:
They be Subject to hunger & thirst, they be Subject too diseases and other things:
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so as they must haue officers at euery stones cast, or else they shal not be obeyed.
so as they must have Officers At every stones cast, or Else they shall not be obeyed.
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They then are fayne to doo their affayres by other men, which they cannot doo by themselues,
They then Are fain to do their affairs by other men, which they cannot do by themselves,
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and too borrowe helpe at other folkes handes. But it is not so with Iesus Christ:
and too borrow help At other folks hands. But it is not so with Iesus christ:
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for he reigneth not by force of armes, nor after the manner of worldly prynces. Now then? He reygneth by his spirit, and by the meane of his woord.
for he Reigneth not by force of arms, nor After the manner of worldly Princes. Now then? He Reigneth by his Spirit, and by the mean of his word.
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And by that meanes are al things fylled with him, euen by the Gospell. Saint Paule sayth in the first too the Corinthians, that wee communicate with him.
And by that means Are all things filled with him, even by the Gospel. Saint Paul say in the First too the Corinthians, that we communicate with him.
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And too that end also dooth God call vs day by day, namely too make vs parttakers of his only sonne.
And too that end also doth God call us day by day, namely too make us partakers of his only son.
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And how may that bee, vnlesse he extende his power vntoo vs? Now truly, in this cace it standeth vs on hand to haue more than our senses can receyue.
And how may that be, unless he extend his power unto us? Now truly, in this case it Stands us on hand to have more than our Senses can receive.
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For the power of our Lord Iesus Christ caryeth with it a woonderfulnesse aboue all our vnderstandyng,
For the power of our Lord Iesus christ Carrieth with it a woonderfulnesse above all our understanding,
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as Saint Paul wyll shewe yit agein hereafter.
as Saint Paul will show yet again hereafter.
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For when he hath sayd, that Christ is the head of the Church, and as it were a husband (which is all one personne with his wyfe:
For when he hath said, that christ is the head of the Church, and as it were a husband (which is all one person with his wife:
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If it bee a secret, surely than can we neuer atteyne too it by our own mother wit, nor by our owne conceytes.
If it be a secret, surely than can we never attain too it by our own mother wit, nor by our own conceits.
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And therfore wheras Saint Paule sayeth, that he filleth all things:
And Therefore whereas Saint Paul Saith, that he fills all things:
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let vs assure our selues, that in sted of common reason and common opinion, wee must haue the experience of fayth,
let us assure our selves, that in stead of Common reason and Common opinion, we must have the experience of faith,
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if wee intend to knowe how Iesus Christ dwelleth in vs, and too bee perswaded of it,
if we intend to know how Iesus christ dwells in us, and too be persuaded of it,
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as hath bin sayd therof alredie.
as hath been said thereof already.
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Howsoeuer wee fare, let vs not thinke that anye distance can separate vs from the sonne of God.
Howsoever we fare, let us not think that any distance can separate us from the son of God.
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And why? For his dominion extendeth hygh and lowe, and therfore wee shall feele that he is in vs,
And why? For his dominion extendeth high and low, and Therefore we shall feel that he is in us,
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and wee in him, that wee shall be made all one toogither, yea euen too bee ioyned vnto God his father,
and we in him, that we shall be made all one together, yea even too be joined unto God his father,
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and too be brought too the perfection that is spoken of in Saint Iohn, where he sayeth, it is expedient for you, that I go my way,
and too be brought too the perfection that is spoken of in Saint John, where he Saith, it is expedient for you, that I go my Way,
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for my father is greater than I. Our Lord Iesus Christes meaning there, is not too make himself inferiour too his father as in respect of his diuine essence: (for wee knowe there is but one God) but he taketh vs there, too lift vs vp according too our rudenesse and infirmitie,
for my father is greater than I. Our Lord Iesus Christ's meaning there, is not too make himself inferior too his father as in respect of his divine essence: (for we know there is but one God) but he Takes us there, too lift us up according too our rudeness and infirmity,
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as if he should leade vs pace by pace, and step by step, lyke litle chilldren.
as if he should lead us pace by pace, and step by step, like little chilldren.
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After that manner then dooth he ioyne vs too God his father, tyll wee bee ryghtly transformed intoo his glorye, whereof wee inioy part alredye by the Gospell.
After that manner then doth he join us too God his father, till we be rightly transformed into his glory, whereof we enjoy part already by the Gospel.
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For wee see not yit but as it were through a glasse, and darkelye, as Saynt Paule sayeth in another place. For we see not yet but as it were through a glass, and darkly, as Saint Paul Saith in Another place.
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That then is the thing which wee haue too beare in mynde.
That then is the thing which we have too bear in mind.
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Now it behoueth vs too honour well this King, which is set ouer vs by God his father,
Now it behooves us too honour well this King, which is Set over us by God his father,
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and consider that wee ought too bee his people in deede, yea and euen his owne bodie.
and Consider that we ought too be his people in deed, yea and even his own body.
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Seeing he dooeth vs such honour, let vs looke that wee bee so much the more inflamed with the loue of him,
Seeing he doth us such honour, let us look that we be so much the more inflamed with the love of him,
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and consider that Iesus Christ beeing exalted abo•e all the heauens, is also iudge of the worlde,
and Consider that Iesus christ being exalted abo•e all the heavens, is also judge of the world,
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yea euen too call vs too account, not only of our outward deedes, but also euen of all our thoughtes.
yea even too call us too account, not only of our outward Deeds, but also even of all our thoughts.
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And therfore let vs walke in his feare and obedience, assuring our selues, that when the Trumpet soundeth at the last day, we must all appeere before him.
And Therefore let us walk in his Fear and Obedience, assuring our selves, that when the Trumpet soundeth At the last day, we must all appear before him.
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And further let vs consider also, that he filleth all things in such wyse, as it is to the ouerthrow of all our enemyes,
And further let us Consider also, that he fills all things in such wise, as it is to the overthrow of all our enemies,
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and to the brydling, or rather too the fettering of them, so as they cannot hurt vs, doo what they can.
and to the brydling, or rather too the fettering of them, so as they cannot hurt us, do what they can.
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Therfore according too that which is conteyned here from out of the Psalme, it is very requisite, that he should be aboue, too obteyne the vpper hand of our enemyes:
Therefore according too that which is contained Here from out of the Psalm, it is very requisite, that he should be above, too obtain the upper hand of our enemies:
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for else what would become of vs? And in deede let vs consider what they myght bee able too doo, hauing infinite hostes too ouerthrow our saluation continually withall.
for Else what would become of us? And in deed let us Consider what they might be able to do, having infinite hosts too overthrow our salvation continually withal.
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For the diuell is not as a mortall man: he hath such force, as is terrible out of measure.
For the Devil is not as a Mortal man: he hath such force, as is terrible out of measure.
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What myght he doo, were it not that Iesus Christ filleth all things? yea euen too shewe that he hath power both ouer Satan,
What might he do, were it not that Iesus christ fills all things? yea even too show that he hath power both over Satan,
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and ouer all his vpholders, insomuch that practyze they, prepare they, and turmoyle they what they can ageinst the Churche, yit shall they neuer bring their enterpryze too passe,
and over all his upholders, insomuch that practyze they, prepare they, and turmoil they what they can against the Church, yet shall they never bring their enterpryze too pass,
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bycause Iesus Christ holdes them (at the staues end,) as it were with his foote vpon their throte.
Because Iesus christ holds them (At the staves end,) as it were with his foot upon their throat.
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Yee see then the kingdome of our Lord Iesus Christ was giuen him, with full warrant, that wee shall euer bee defended by his strong and inuincible hand,
Ye see then the Kingdom of our Lord Iesus christ was given him, with full warrant, that we shall ever be defended by his strong and invincible hand,
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bycause he hath taken vs intoo his perfection, euen he that is exalted aboue all the heauens.
Because he hath taken us into his perfection, even he that is exalted above all the heavens.
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And that also is the cause why Saint Paule sayeth expresly, that all knees shall bowe before him,
And that also is the cause why Saint Paul Saith expressly, that all knees shall bow before him,
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as well of creatures in heauen, as of creatures in earth, yea and euen of creatures vnder the earth.
as well of creatures in heaven, as of creatures in earth, yea and even of creatures under the earth.
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Now when wee heare that the Angelles stoope too our Lord Iesus Christ:
Now when we hear that the Angels stoop too our Lord Iesus christ:
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let vs vnderstand, that he applyeth them too our seruice, so as they bee our keepers,
let us understand, that he Applieth them too our service, so as they be our keepers,
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and watch too defend vs ageinst Satan.
and watch too defend us against Satan.
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And seeing that that charge is committed too them by our Lord Iesus Christ who is their head:
And seeing that that charge is committed too them by our Lord Iesus christ who is their head:
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wee ought too bee well assured of our saluation. And so yee see how wee ought too put this text in vre.
we ought too be well assured of our salvation. And so ye see how we ought too put this text in use.
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Moreouer, let vs walke so vnder the obedience of our Lord Iesus Christ, as wee may feele that he fylleth vs in deede, (as I sayd afore) bycause he is aboue all things, through all things, and in all things.
Moreover, let us walk so under the Obedience of our Lord Iesus christ, as we may feel that he filleth us in deed, (as I said afore) Because he is above all things, through all things, and in all things.
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This was spoken of God his father, howbeeit wee knowe that Iesus Christ is the meane whereby God dwelleth in vs. Wherefore let vs bee his trew Temples,
This was spoken of God his father, howbeit we know that Iesus christ is the mean whereby God dwells in us Wherefore let us be his true Temples,
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and sith that he beeing the welspring of all purenesse, voutsafeth vs the grace and priuiledge too dwell in vs:
and sith that he being the wellspring of all pureness, vouchsafeth us the grace and privilege too dwell in us:
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let vs indeuer too keepe our selues holy vntoo him both in bodie and soule.
let us endeavour too keep our selves holy unto him both in body and soul.
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For if wee giue our selues too our owne vncleannesse, it is all one as if wee went about too driue away the sonne of God, who cannot bee intermedled with our corruptions and filthinesse.
For if we give our selves too our own uncleanness, it is all one as if we went about too driven away the son of God, who cannot be intermedled with our corruptions and filthiness.
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Not that wee can bee cleere from all spot and blemish:
Not that we can be clear from all spot and blemish:
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but that wee must not delyght in them, but rather fyght ageinst them, and labour more and more too fashyon our selues after the purenesse that is in our Lord Iesus Christ.
but that we must not delight in them, but rather fight against them, and labour more and more too fashion our selves After the pureness that is in our Lord Iesus christ.
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And lyke as he sanctified himself in our behalf:
And like as he sanctified himself in our behalf:
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so also let vs bee holy, namely by the grace and power of his holy spirit,
so also let us be holy, namely by the grace and power of his holy Spirit,
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& let the same holynesse be consecrated by the doctrine of the gospel, as is sayd of it in another place.
& let the same holiness be consecrated by the Doctrine of the gospel, as is said of it in Another place.
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Now then, as touching this fylling, yee see that in somuch as wee knowe that our Lord Iesus Christ holdeth the diuelles,
Now then, as touching this filling, ye see that in So much as we know that our Lord Iesus christ holds the diuelles,
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and all the despyzers of his maiestie fettered in subiection:
and all the despyzers of his majesty fettered in subjection:
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wee may assure our selues, that he dwelleth verily in vs, and that the same is peculiar too vs,
we may assure our selves, that he dwells verily in us, and that the same is peculiar too us,
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bycause he hath chozen vs for his Temples, and intendeth too shew that the coniunction which he hath taken vppon him with mankynd, is proper to vs in respect of the humane nature,
Because he hath chozen us for his Temples, and intends too show that the conjunction which he hath taken upon him with mankind, is proper to us in respect of the humane nature,
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and also in respect of his spirit, bycause he maketh it too take place in vs:
and also in respect of his Spirit, Because he makes it too take place in us:
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and not only that he is man (styll) as he was:
and not only that he is man (still) as he was:
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but that there is yit more, that is too wit, that wee be bone of his bone, and flesh of his flesh:
but that there is yet more, that is too wit, that we be bone of his bone, and Flesh of his Flesh:
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not that we bee created of his substance, but that by the power of his holy spirit he maketh the substance of his body and blud too flowe downe vntoo vs, wherwith we be fylled:
not that we be created of his substance, but that by the power of his holy Spirit he makes the substance of his body and blood too flow down unto us, wherewith we be filled:
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insomuch that wee haue there not onely meate too eate, but also drinke too drinke,
insomuch that we have there not only meat too eat, but also drink too drink,
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so as there is sufficient too content vs withall, condicionally that wee consider the benefites wheruntoo he allureth vs,
so as there is sufficient too content us withal, conditionally that we Consider the benefits wheruntoo he Allureth us,
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and which he offereth vs, and will haue vs too inioy, so wee bee not letted by our owne vnbeleefe.
and which he Offereth us, and will have us too enjoy, so we be not letted by our own unbelief.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too touche vs more too the quicke with a trew knowledge of our selues and of our wretchednesse, that wee may bee so cast downe in our selues,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too touch us more too the quick with a true knowledge of our selves and of our wretchedness, that we may be so cast down in our selves,
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as wee may resort too him with all lowelinesse, and confesse our selues too bee beholden too him for all good things,
as we may resort too him with all Loveliness, and confess our selves too be beholden too him for all good things,
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and haue none other shooteanker than our Lord Iesus Christ, sith it is he that wee bee called vntoo,
and have none other shooteanker than our Lord Iesus christ, sith it is he that we be called unto,
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but that wee may bee so clothed with him, as it may put away all our fleshly lustes and affections, which hinder our vniting vntoo God,
but that we may be so clothed with him, as it may put away all our fleshly lusts and affections, which hinder our uniting unto God,
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and wee continue in the hope that is giuen vs, vntill that beyng taken our of this world, wee inioy the euerlasting rest that he hath purchaced for vs. That it may please him too graunt this grace, not onely too vs,
and we continue in the hope that is given us, until that being taken our of this world, we enjoy the everlasting rest that he hath purchased for us That it may please him too grant this grace, not only too us,
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but also too all people and Nations of the earth. &c.
but also too all people and nations of the earth. etc.
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The.xxv. Sermon, which is the fifth vppon the fourth Chapter. 11. And the very same hath giuen, some Apostles, and some Prophets, and some Euangelistes, and some Shepherdes and Teachers.
The xxv Sermon, which is the fifth upon the fourth Chapter. 11. And the very same hath given, Some Apostles, and Some prophets, and Some Evangelists, and Some Shepherdess and Teachers.
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12. For the reparation of the Sainctes, too the vvoorke of administration, and for the edifying of the body of Christ.
12. For the reparation of the Saints, too the work of administration, and for the edifying of the body of christ.
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WEe haue seene heertoofore how our Lord Iesus Christ hath not withdrawen his power farre from vs,
we have seen heertoofore how our Lord Iesus christ hath not withdrawn his power Far from us,
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though he bee exalted aboue the heauens.
though he be exalted above the heavens.
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There is a greate distance betwixt him and vs, as in respect of the absence of his body out of the world:
There is a great distance betwixt him and us, as in respect of the absence of his body out of the world:
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but yit doo wee finde him alwayes present by the power of his holy spirit, and by that meanes dooth he fill all things.
but yet do we find him always present by the power of his holy Spirit, and by that means doth he fill all things.
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And now S. Paule sheweth, that this maner of filling, is too the intent that euery faythful man, should with al lowlinesse serue his owne turne, with the giftes and grace which it hath pleased our Lord too bestowe vppon those whom he hath set in his Church too gouerne it:
And now S. Paul shows, that this manner of filling, is too the intent that every faithful man, should with all lowliness serve his own turn, with the Gifts and grace which it hath pleased our Lord too bestow upon those whom he hath Set in his Church too govern it:
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and that on the other syde, they that haue receyued the larger measure, should not aduaunce themselues for all that,
and that on the other side, they that have received the larger measure, should not advance themselves for all that,
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nor drawe alone by themselues, but indeuer too doo seruice too the common benefyte, saluation, and welfare of all Gods children.
nor draw alone by themselves, but endeavour too do service too the Common benefit, salvation, and welfare of all God's children.
ccx vvi j p-acp px32, cc-acp vvb av vdi n1 av dt j n1, n1, cc n1 pp-f d ng1 n2.
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The summe therfore of that which S. Paule was mynded too say, is, that Iesus Christ hauing all riches in him, hath not delt therof vntoo euery of vs part and partlyke, at leastwyse so as wee should all bee throughly perfect: (for he ment it not) but that he hath distributed them by measure.
The sum Therefore of that which S. Paul was minded too say, is, that Iesus christ having all riches in him, hath not dealt thereof unto every of us part and partlyke, At leastwise so as we should all be thoroughly perfect: (for he meant it not) but that he hath distributed them by measure.
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And in very deede, the order which he hath set in his Church sheweth it. For all are not Prophetes, all are not Teachers, all are not Euangelistes. And in very deed, the order which he hath Set in his Church shows it. For all Are not prophets, all Are not Teachers, all Are not Evangelists.
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Then dooth it follow, that Christ intendeth too distribute his giftes by certeine measure.
Then doth it follow, that christ intends too distribute his Gifts by certain measure.
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And theruppon wee haue too conclude, that he which presumeth of himself, and surmizeth that he hath all that is requisite:
And thereupon we have too conclude, that he which Presumeth of himself, and surmizeth that he hath all that is requisite:
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dooth foully deceyue himself twoo wayes.
doth foully deceive himself twoo ways.
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For there is not that man which hath receyued such perfection, but that he hath neede too profit still with his brethren. That is one poynt.
For there is not that man which hath received such perfection, but that he hath need too profit still with his brothers. That is one point.
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Agein, he that is the excellentest of all others, is most bound too doo good with the things that God hath cōmitted to his charge,
Again, he that is the excellentest of all Others, is most bound too do good with the things that God hath committed to his charge,
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or to his trust as a pa••n.
or to his trust as a pa••n.
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On the contrary part, the meaner and the ignorant sort, must not enuye them that go before them in lerning and wisdome,
On the contrary part, the meaner and the ignorant sort, must not envy them that go before them in learning and Wisdom,
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bycause it is Iesus Christes will, too haue it so, and so must it bee, seeing he will haue his Church gouerned by the meanes of men.
Because it is Iesus Christ's will, too have it so, and so must it be, seeing he will have his Church governed by the means of men.
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Now then wee see wherat the Prophet amed:
Now then we see whereat the Prophet amed:
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namely that wee should so suffer our selues too bee filled with the spirituall giftes that belong too our saluation,
namely that we should so suffer our selves too be filled with the spiritual Gifts that belong too our salvation,
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as none of vs refuze too bee taught by the meanes of men.
as none of us refuse too be taught by the means of men.
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Let vs not belyke these fantasticall persons, who would haue God too send them some reuelation from heauen,
Let us not belike these fantastical Persons, who would have God too send them Some Revelation from heaven,
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and that they myght haue no neede of preaching or reading. Let vs not bee caryed away with such foolish ouerweening:
and that they might have no need of preaching or reading. Let us not be carried away with such foolish overweening:
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but let all of vs both great and small, submit our selues soberly too the order that our Lord Iesus Christ hath set:
but let all of us both great and small, submit our selves soberly too the order that our Lord Iesus christ hath Set:
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which is, that such as haue greate skill, and are well seene in thee holy scriptures,
which is, that such as have great skill, and Are well seen in thee holy Scriptures,
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and haue the gift of teaching, should streyne themselues too serue the whole Church as they bee bound too doo:
and have the gift of teaching, should streyne themselves too serve the Whole Church as they be bound to do:
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for too that end hath God aduaunced them aboue others. for too that end hath God advanced them above Others.
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And that the meaner sort and the ignorant, bee not enuious for that they see not them selues too haue lyke portion:
And that the meaner sort and the ignorant, be not envious for that they see not them selves too have like portion:
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but consider that it is ynough for them that God forgat them not, but that the dealing of his gracious giftes (after that maner,) was too their profit and saluation.
but Consider that it is enough for them that God forgot them not, but that the dealing of his gracious Gifts (After that manner,) was too their profit and salvation.
cc-acp vvb cst pn31 vbz av-d p-acp pno32 cst np1 vvd pno32 xx, cc-acp cst dt n-vvg pp-f po31 j n2 (c-acp d n1,) vbds av po32 n1 cc n1.
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It was Gods will that all things should bee made common, and that euery member of the bodie should haue his part of them, at leastwyse so the order bee alwayes kept.
It was God's will that all things should be made Common, and that every member of the body should have his part of them, At leastwise so the order be always kept.
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Now S. Paule in saying, that our Lord Iesus Christ gaue Apostles, and Prophets, and Euangelistes,
Now S. Paul in saying, that our Lord Iesus christ gave Apostles, and prophets, and Evangelists,
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and Shepherds, and Teachers, dooth vs to vnderstand, that the preaching of the Gospell, and the meeting of men toogither too heare the holy Scripture expounded, is not a thing inuented by men:and Shepherd's, and Teachers, doth us to understand, that the preaching of the Gospel, and the meeting of men together too hear the holy Scripture expounded, is not a thing invented by men:
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but that God hath so ordeyned it, and our Lord Iesus hath set it downe for a lawe,
but that God hath so ordained it, and our Lord Iesus hath Set it down for a law,
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and wee must keepe it without breaking of it.
and we must keep it without breaking of it.
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For in good sooth, were it not set downe by the souereine authoritie of the sonne of God, men are so hygh mynded, that many of them would shake of that yoke.
For in good sooth, were it not Set down by the sovereign Authority of the son of God, men Are so high minded, that many of them would shake of that yoke.
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& yit did he serue his turne with them for the publishing his of Gospel:
& yet did he serve his turn with them for the publishing his of Gospel:
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What haue I too doo (would euery man say) too bee taught by my fellowe? Seeyng wee haue the holy Scripture among vs, ought wee not too fetch thence whatsoeuer is meete for vs too know? Why then should any one man bee preferred before the rest of the company? Thus would there bee an horrible disorder in the Churche,
What have I too do (would every man say) too be taught by my fellow? Seeing we have the holy Scripture among us, ought we not too fetch thence whatsoever is meet for us too know? Why then should any one man be preferred before the rest of the company? Thus would there be an horrible disorder in the Church,
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so as no man would submit himselfe too bee taught.
so as no man would submit himself to be taught.
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No man would bee a learner, too haue a mayster or teacher ouer him, vnlesse wee were fully perswaded and resolued, that that order was not of mans deuyce,
No man would be a learner, too have a master or teacher over him, unless we were Fully persuaded and resolved, that that order was not of men deuyce,
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but that it is a gouernment set downe for all the faythfull by the sonne of God, who will haue them heard, which haue the charge of teaching, as men sent by him, telling men that they despyze him,
but that it is a government Set down for all the faithful by the son of God, who will have them herd, which have the charge of teaching, as men sent by him, telling men that they despyze him,
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and do him wrong, and rebel ageinst him and his father, if they receyue not his doctrine with all humblenesse,
and do him wrong, and rebel against him and his father, if they receive not his Doctrine with all humbleness,
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and that whosoeuer will bee taken for a Christian, must also bee a chyld of the Church.
and that whosoever will be taken for a Christian, must also be a child of the Church.
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And so yee see in effect what wee haue too remember, when S. Paul imputeth the hauing of Prophets, Teachers, & 〈 ◊ 〉,
And so ye see in Effect what we have too Remember, when S. Paul imputeth the having of prophets, Teachers, & 〈 ◊ 〉,
cc av pn22 vvb p-acp n1 r-crq pns12 vhb av vvi, c-crq np1 np1 vvz dt j-vvg pp-f n2, n2, cc 〈 sy 〉,
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vntoo the person of Iesus Christ.
unto the person of Iesus christ.
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Furthermore, too the intent wee should bee the more gentle and tractable, and make no sticking too receyue the doctrine that hath bin preched vntoo vs,
Furthermore, too the intent we should be the more gentle and tractable, and make no sticking too receive the Doctrine that hath been preached unto us,
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and to bee alwayes lerners in the scoole of our Lord Iesus Christ:
and to be always learners in the School of our Lord Iesus christ:
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Saint Paule telleth vs also, that when wee haue good and faythfullteachers, and others that labour too shewe vs the way of saluation:
Saint Paul Telleth us also, that when we have good and faythfullteachers, and Others that labour too show us the Way of salvation:
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it is a signe that our Lord Ie••s Christ hath not left vs, nor forgotten vs,
it is a Signen that our Lord Ie••s christ hath not left us, nor forgotten us,
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but that he is present with vs ▪ 〈 ◊ 〉 watcheth for our saluation and welfare.
but that he is present with us ▪ 〈 ◊ 〉 watches for our salvation and welfare.
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Therfore let vs not 〈 … 〉 men can put them selues foorth of their owne head:
Therefore let us not 〈 … 〉 men can put them selves forth of their own head:
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for 〈 … 〉 too speake one woorde too the glorie of Iesus Christe, except it 〈 ◊ 〉 gyuen hym (from aboue) and that the holie Ghoste gouerne his tung ▪ And in very deede it is for the same cause that it is sayd, that the holie 〈 ◊ 〉 is a wisdome which passeth all wit of man, and that the 〈 ◊ 〉 man vnderstandeth no whit of it,
for 〈 … 〉 too speak one word too the glory of Iesus Christ, except it 〈 ◊ 〉 given him (from above) and that the holy Ghost govern his tongue ▪ And in very deed it is for the same cause that it is said, that the holy 〈 ◊ 〉 is a Wisdom which passes all wit of man, and that the 〈 ◊ 〉 man understandeth no whit of it,
c-acp 〈 … 〉 av vvi crd n1 av dt n1 pp-f np1 np1, c-acp pn31 〈 sy 〉 vvn pno31 (p-acp a-acp) cc cst dt j n1 vvi po31 n1 ▪ cc p-acp j n1 pn31 vbz p-acp dt d n1 cst pn31 vbz vvn, cst dt j 〈 sy 〉 vbz dt n1 r-crq vvz d n1 pp-f n1, cc cst dt 〈 sy 〉 n1 vvz dx n1 pp-f pn31,
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but that God must bee fayne too reuele the things too vs which else are too hygh and hidden from vs. Now then,
but that God must be fain too reveal the things too us which Else Are too high and hidden from us Now then,
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when wee see the holie scripture truely expounded, and applyed ryghtly too our vse:
when we see the holy scripture truly expounded, and applied rightly too our use:
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According wheruntoo, wryting vntoo Timothie he sayeth ▪ Go through diligently with the woork of an Euangelist, Those twoo Offices then serued but for that tyme.
According wheruntoo, writing unto Timothy he Saith ▪ Go through diligently with the work of an Evangelist, Those twoo Offices then served but for that time.
vvg av, vvg p-acp np1 pns31 vvz ▪ vvb a-acp av-j p-acp dt vvb pp-f dt np1, d crd n2 av vvd p-acp p-acp d n1.
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let vs assure our selues that Gods spirit giueth vs record that he abydeth among vs. Wherfore let vs lerne to receyue so excellent a gift, assuring our selues that it is the homage which our Lord Iesus demaundeth at our hands.
let us assure our selves that God's Spirit gives us record that he Abideth among us Wherefore let us Learn to receive so excellent a gift, assuring our selves that it is the homage which our Lord Iesus demandeth At our hands.
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And that is a cause also why the Gospell is called the kingdome of heauen.
And that is a cause also why the Gospel is called the Kingdom of heaven.
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For wee beewray ryght well, that wee take not God for our king, nor are willing too honour our Lord Iesus Christ whē he is sent vnto vs, For we beewray right well, that we take not God for our King, nor Are willing too honour our Lord Iesus christ when he is sent unto us,
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if we suffer not our selues too bee gouerned by the meanes that he commaundeth and alloweth, which is, the preaching of the Gospell, wheruntoo wee must yeeld such obedience,
if we suffer not our selves too be governed by the means that he commandeth and alloweth, which is, the preaching of the Gospel, wheruntoo we must yield such Obedience,
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as too receyue the doctrine of it without geynsaying, so that he which hath the charge of teaching acquit him self faythfully,
as too receive the Doctrine of it without geynsaying, so that he which hath the charge of teaching acquit him self faithfully,
c-acp av vvi dt n1 pp-f pn31 p-acp vvg, av cst pns31 r-crq vhz dt n1 pp-f vvg vvb pno31 n1 av-j,
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and the residew bee not so hygh mynded, as to say, tush, I may forbeare it well ynongh,
and the residue be not so high minded, as to say, tush, I may forbear it well ynongh,
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but receyue the things willingly which are spoken too them, and suffer themselues too bee taught,
but receive the things willingly which Are spoken too them, and suffer themselves to be taught,
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for feare least they should resist the sonne of God, that wee may continew in them all the tyme of our lyfe,
for Fear lest they should resist the son of God, that we may continue in them all the time of our life,
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as shall bee declared more at length agein anon.
as shall be declared more At length again anon.
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Now besydes this, Saint Paule by the diuersitie of the offices which he setteth downe, expresseth yit better how greatly forecasting our Lord Iesus Christ hath shewed himself for the saluation of those that are his, in that he hath left nothing behynd, which was requisite & conuenient too bring them too the heritage of saluation ▪ Wee must note here concerning these offices which S. Paul reherceth, that some of thē serued but for a tyme, as the office of Apostleship.
Now besides this, Saint Paul by the diversity of the Offices which he sets down, Expresses yet better how greatly forecasting our Lord Iesus christ hath showed himself for the salvation of those that Are his, in that he hath left nothing behind, which was requisite & convenient too bring them too the heritage of salvation ▪ we must note Here Concerning these Offices which S. Paul rehearseth, that Some of them served but for a time, as the office of Apostleship.
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For they were not chozen of purpose too continew too the worlds end, •ut only too publish abrode the doctrine of the Gospell,
For they were not chozen of purpose too continue too the world's end, •ut only too publish abroad the Doctrine of the Gospel,
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vntill it was receyued through the whole world (I meane in all kingdomes and Countries) though euery man shewed not himself obedient vntoo it.
until it was received through the Whole world (I mean in all kingdoms and Countries) though every man showed not himself obedient unto it.
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Then was there that speciall reason why our Lord Iesus Christ ordeyned the twelue Apostles, vntoo whom Saint Paule was ioyned afterward to preach among the Gentyles: Then was there that special reason why our Lord Iesus christ ordained the twelue Apostles, unto whom Saint Paul was joined afterwards to preach among the Gentiles:
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and it was as an entering intoo the possession of his kingdome.
and it was as an entering into the possession of his Kingdom.
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But after that the Gospell was once authorized after that maner, the office of Apostleship ceassed.
But After that the Gospel was once authorized After that manner, the office of Apostleship ceased.
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Yit notwithstanding, they had companions and helpfellowes, who were not of equall degree 〈 … 〉 in commission with them, too sowe abroad the seede of 〈 … 〉 them dooth Saint Paule name Euangelists or Gospellers.
Yet notwithstanding, they had Sodales and helpfellowes, who were not of equal degree 〈 … 〉 in commission with them, too sow abroad the seed of 〈 … 〉 them doth Saint Paul name Evangelists or Evangelists.
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Now as touching the Office of Prophetes:
Now as touching the Office of prophets:
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For God hath abated his giftes, bycause of the vnthankefulnes of the world. Not that he sheweth not him self as liberall as is requisite for our saluation:
For God hath abated his Gifts, Because of the unthankfulness of the world. Not that he shows not him self as liberal as is requisite for our salvation:
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but bycause that howsoeuer the world go, wee bee vnworthie too haue his treasures so largely powred out,
but Because that howsoever the world go, we be unworthy too have his treasures so largely poured out,
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as they had them at the first vpspring of the Gospell:
as they had them At the First upspring of the Gospel:
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therfore dooth he giue vs but a small portion of them ▪ Howsoeuer wee fare, the Prophetes serued too bee as it were expounders of Gods will,
Therefore doth he give us but a small portion of them ▪ Howsoever we fare, the prophets served too be as it were expounders of God's will,
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and had a much hygher vnderstanding in the scriptures, than the common Teachers had, whose office was too instruct.
and had a much higher understanding in the Scriptures, than the Common Teachers had, whose office was too instruct.
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As for the Shepeherdes which S. Paule speaketh of, they bee the Ministers of the word, which haue ordinary charge to teach in some place.
As for the Shepherds which S. Paul speaks of, they be the Ministers of the word, which have ordinary charge to teach in Some place.
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As much is too bee sayed of the Teachers, as wee see by example of the Church of Antioche, in the thirteenth of the Actes.
As much is to be said of the Teachers, as we see by Exampl of the Church of Antioch, in the thirteenth of the Acts.
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Trew it is, that none can bee a Shepeherd except he teache: but yit for al that, the Teachers haue a seueral charge by th• selues: True it is, that none can be a Shepherd except he teach: but yet for all that, the Teachers have a several charge by th• selves:
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which is to expound the scripture, that there may be alwayes a good & sound vnderstanding of them,
which is to expound the scripture, that there may be always a good & found understanding of them,
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& that the same may haue his 〈 … 〉 in the Church, so as •erisies & false opinions 〈 … 〉 that the fayth may abyde 〈 ◊ 〉 and sure aboue all things.
& that the same may have his 〈 … 〉 in the Church, so as •erisies & false opinions 〈 … 〉 that the faith may abide 〈 ◊ 〉 and sure above all things.
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〈 … 〉 the Teachers ▪
〈 … 〉 the Teachers ▪
〈 … 〉 dt ng1 ▪
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Therfore wee see by the report of S. Luke, that the Apostles were not tyed to any one certein place,
Therefore we see by the report of S. Lycia, that the Apostles were not tied to any one certain place,
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nother did Iesus Christ ordeyn thē to that end. Preach yee the Gospell (sayeth he) too all creatures.
neither did Iesus christ ordain them to that end. Preach ye the Gospel (Saith he) too all creatures.
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And for that cause, according as occasion was giuen them, and as gappes were opened vntoo them for the preaching of the Gospell, they imployed them selues about it,
And for that cause, according as occasion was given them, and as gaps were opened unto them for the preaching of the Gospel, they employed them selves about it,
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and were not tyed any certein place. And why? For their commission reached further.
and were not tied any certain place. And why? For their commission reached further.
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Yee see then that the Apostles had charge too go too and fro, and had no resting place:
Ye see then that the Apostles had charge too go too and from, and had no resting place:
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that is too say, they had not the charge of any seuerall Church commited vntoo them,
that is too say, they had not the charge of any several Church committed unto them,
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so as they myght say, heere will I abyde. As much is too bee sayd of the Euangelistes:
so as they might say, Here will I abide. As much is to be said of the Evangelists:
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for they went about the world too, except it were when they were called particularly too some place.
for they went about the world too, except it were when they were called particularly too Some place.
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After that maner had Timothie bin chozen for a tyme:
After that manner had Timothy been chozen for a time:
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howbeeit for as much as he could yll bee forborne in the office of an Euangelist, he was fayne too shift his place, now one where, and now another where.
howbeit for as much as he could ill be forborn in the office of an Evangelist, he was fain too shift his place, now one where, and now Another where.
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Titus was alloted too the Ile of Candie. Trew it is that he was not yit altoogither settled there:
Titus was allotted too the I'll of Candie. True it is that he was not yet altoogither settled there:
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but yit was he fayne to hold him to that church, howbeeit that he was remoued too and fro, according as the present oportunitie and neede requyred.
but yet was he fain to hold him to that Church, howbeit that he was removed too and from, according as the present opportunity and need required.
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And heerin wee see how these leaud folk which would peruert all order of gounerment,
And herein we see how these lewd folk which would pervert all order of gounerment,
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and seeke nothing but confuzion, doo spyte God, in saying that a man must not tary alwayes in one place,
and seek nothing but confuzion, do spite God, in saying that a man must not tarry always in one place,
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but followe the example of the Apostles. But that is a flat mocking of Iesus Christ, as wee see by this text.
but follow the Exampl of the Apostles. But that is a flat mocking of Iesus christ, as we see by this text.
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Yee see then how wee haue too marke, that the Apostles were as Trumpets too proclayme the Gospell euery where,
Ye see then how we have too mark, that the Apostles were as Trumpets too proclaim the Gospel every where,
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and that they had Euangelistes in lyke charge with them, too beare them company.
and that they had Evangelists in like charge with them, too bear them company.
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But yit in the meane whyle there were Prophetes also, which were conuersant more in one place than in another,
But yet in the mean while there were prophets also, which were conversant more in one place than in Another,
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after as it pleased God to distribute his grace.
After as it pleased God to distribute his grace.
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Yit neuerthelesse there were of them in euery Church, according as wee see that in the Epistle too the Corinthians, that S. Paule standeth myghtyly vppon that poynt, shewing that the gift of prophesying ought too bee preferred before all other giftes,
Yet nevertheless there were of them in every Church, according as we see that in the Epistle too the Corinthians, that S. Paul Stands mightily upon that point, showing that the gift of prophesying ought too be preferred before all other Gifts,
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bycause it is more profitable, and serueth more too the edifying of the Church.
Because it is more profitable, and serveth more too the edifying of the Church.
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As touching Shepherdes, wee see how S. Paule and his companion Barnabas ordeyned of them euery where,
As touching Shepherdess, we see how S. Paul and his Companion Barnabas ordained of them every where,
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and also how he commaundeth Titus & Timothy to cause the churches to be so prouided,
and also how he commandeth Titus & Timothy to cause the Churches to be so provided,
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as they myght alwayes haue some Shepherd too guyde them: for otherwyse there would bee nothing but disorder.
as they might always have Some Shepherd too guide them: for otherwise there would be nothing but disorder.
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Now then sith wee see that the choyce of Ministers and Shepherdes was made by the authoritie of Iesus Christ,
Now then sith we see that the choice of Ministers and Shepherdess was made by the Authority of Iesus christ,
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and they had as it were their place appoynted them, too say, Thou must looke about thee heere,
and they had as it were their place appointed them, too say, Thou must look about thee Here,
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as if a man were set in a bulwarke or in some Tower to keepe it,
as if a man were Set in a bulwark or in Some Tower to keep it,
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when it were in any daūger:
when it were in any danger:
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it becommeth euery man to keepe his place, and not to couet too gad heere and there,
it becomes every man to keep his place, and not to covet too gad Here and there,
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but too hold him self bound too the place where he is.
but too hold him self bound too the place where he is.
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This (say I) is the thing which wee haue too marke, when S. Paule speaketh of such a varietie.
This (say I) is the thing which we have too mark, when S. Paul speaks of such a variety.
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Too bee short, let vs learne that our Lord Iesus knewe whatsoeuer was profitable for the welfare of his church,
Too be short, let us Learn that our Lord Iesus knew whatsoever was profitable for the welfare of his Church,
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and that he shewed it in hauing a care that the faythfull myght not want anie thing,
and that he showed it in having a care that the faithful might not want any thing,
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Now a dayes wee haue no more the office of Apostleship (as I told you before:) nother haue wee anie ordinarie Euangelistes:
Now a days we have no more the office of Apostleship (as I told you before:) neither have we any ordinary Evangelists:
av dt n2 pns12 vhb dx av-dc dt n1 pp-f n1 (c-acp pns11 vvd pn22 a-acp:) av-dx vhi pns12 d j n2:
(30) sermon (DIV2)
410
Image 196
7809
but yit for all that, God dooth neuerthelesse drawe vs vnto him, and giue vs all helpes that are meete for vs. In deede he chastyzeth our vnthankefulness,
but yet for all that, God doth nevertheless draw us unto him, and give us all helps that Are meet for us In deed he chastyzeth our vnthankefulness,
cc-acp av c-acp d d, np1 vdz av vvi pno12 p-acp pno31, cc vvb pno12 d n2 cst vbr j p-acp pno12 p-acp n1 pns31 vvz po12 n1,
(30) sermon (DIV2)
410
Image 196
7810
and bycause he sees his word despyzed, he giues vs the things with a wet finger (as they say,) which wee should haue more fully,
and Because he sees his word despyzed, he gives us the things with a wet finger (as they say,) which we should have more Fully,
cc c-acp pns31 vvz po31 n1 vvn, pns31 vvz pno12 dt n2 p-acp dt j n1 (c-acp pns32 vvb,) r-crq pns12 vmd vhi av-dc av-j,
(30) sermon (DIV2)
410
Image 196
7811
if wee had such zele to them as were requisyte.
if we had such zeal to them as were requisyte.
cs pns12 vhd d n1 p-acp pno32 p-acp vbdr n1.
(30) sermon (DIV2)
410
Image 196
7812
Yit notwithstanding let vs not thinke our state too bee the worse, bycause wee haue none Apostles now adayes:
Yet notwithstanding let us not think our state too be the Worse, Because we have none Apostles now adays:
av a-acp vvb pno12 xx vvi po12 n1 av vbi dt jc, c-acp pns12 vhb pix n2 av av:
(30) sermon (DIV2)
410
Image 196
7813
for it were more than needeth.
for it were more than needs.
c-acp pn31 vbdr av-dc cs vvz.
(30) sermon (DIV2)
410
Image 196
7814
It was ryght necessarye, considering the confuzion and disorder of the popedome, that God should stirre vp men which were not chozen according to the order of the Church:
It was right necessary, considering the confuzion and disorder of the popedom, that God should stir up men which were not chozen according to the order of the Church:
pn31 vbds j-jn j, vvg dt n1 cc n1 pp-f dt n1, cst np1 vmd vvi a-acp n2 r-crq vbdr xx vvn vvg p-acp dt n1 pp-f dt n1:
(30) sermon (DIV2)
410
Image 196
7815
but yit he gaue them grace, and they serued his turne.
but yet he gave them grace, and they served his turn.
cc-acp av pns31 vvd pno32 n1, cc pns32 vvd po31 n1.
(30) sermon (DIV2)
410
Image 196
7816
But now that there is order set both heere and elswhere where the Gospell is preached:
But now that there is order Set both Here and elsewhere where the Gospel is preached:
p-acp av cst pc-acp vbz n1 vvn av-d av cc av c-crq dt n1 vbz vvn:
(30) sermon (DIV2)
410
Image 196
7817
wee must come backe too the thing before alledged, namely that when God giueth vs such Shepherdes as labour too guyde vs faythfully,
we must come back too the thing before alleged, namely that when God gives us such Shepherdess as labour too guide us faithfully,
pns12 vmb vvi av av dt n1 a-acp vvn, av cst c-crq np1 vvz pno12 d n1 p-acp n1 av vvb pno12 av-j,
(30) sermon (DIV2)
410
Image 196
7818
and thervntoo wee haue Teachers also, which are able too mayntaine the purenesse of the doctrine among vs,
and thervntoo we have Teachers also, which Are able too maintain the pureness of the Doctrine among us,
cc av pns12 vhb n2 av, r-crq vbr j av vvi dt n1 pp-f dt n1 p-acp pno12,
(30) sermon (DIV2)
410
Image 196
7819
and too strengthen vs in the pure truth of the Gospell, and too withstand all sectes and errours:
and too strengthen us in the pure truth of the Gospel, and too withstand all Sects and errors:
cc av vvb pno12 p-acp dt j n1 pp-f dt n1, cc av vvi d n2 cc n2:
(30) sermon (DIV2)
410
Image 196
7820
wee must vnderstande that that grace ought too bee so esteemed, wee must not grudge ageinst God.
we must understand that that grace ought too be so esteemed, we must not grudge against God.
pns12 vmb vvi cst d n1 vmd av vbi av vvn, pns12 vmb xx vvi p-acp np1.
(30) sermon (DIV2)
410
Image 196
7821
Moreouer it is very certeyne, that if the Gospell were receyued with such reuerence and earnestnesse, as it deserueth:
Moreover it is very certain, that if the Gospel were received with such Reverence and earnestness, as it deserves:
av pn31 vbz av j, cst cs dt n1 vbdr vvn p-acp d n1 cc n1, c-acp pn31 vvz:
(30) sermon (DIV2)
410
Image 196
7822
God also would bee more bountifull on his syde.
God also would be more bountiful on his side.
np1 av vmd vbi av-dc j p-acp po31 n1.
(30) sermon (DIV2)
410
Image 196
7823
Wheras wee see now so fewe good Preachers, yea & that there step vp a sort of dirtdaubers woorse than naught,
Whereas we see now so few good Preachers, yea & that there step up a sort of dirtdaubers Worse than nought,
cs pns12 vvb av av d j n2, uh cc cst pc-acp vvi a-acp dt n1 pp-f n2 jc cs pix,
(30) sermon (DIV2)
410
Image 196
7824
and farre leauder than the Moonkes in the poppedome, which are as redie to preache Mahomets Alcoran,
and Far leauder than the Monks in the poppedome, which Are as ready to preach Mahomets Alcorani,
cc av-j jc cs dt n2 p-acp dt n1, r-crq vbr a-acp j pc-acp vvi npg1 np1,
(30) sermon (DIV2)
410
Image 196
7825
as Christes Gospell, so they may keepe their liuings styll:
as Christ's Gospel, so they may keep their livings still:
c-acp npg1 n1, av pns32 vmb vvi po32 n2-vvg av:
(30) sermon (DIV2)
410
Image 197
7826
and when besydes those, wee see also a sort of drunkardes that haue no more zeale than Swyne,
and when besides those, we see also a sort of drunkards that have no more zeal than Swine,
cc c-crq p-acp d, pns12 vvb av dt n1 pp-f n2 cst vhb dx dc n1 cs n1,
(30) sermon (DIV2)
410
Image 197
7827
but are as mastiues that barke not, ne neuer open their lipes but too confound lyght and darknesse toogither, that all things myght be put out of order:
but Are as mastiffs that bark not, ne never open their lipes but too confound Light and darkness together, that all things might be put out of order:
cc-acp vbr p-acp n2 cst n1 xx, ccx av-x vvb po32 n2 p-acp av vvb vvi cc n1 av, cst d n2 vmd vbi vvn av pp-f n1:
(30) sermon (DIV2)
410
Image 197
7828
Let vs vnderstand that God executeth iust vengeance vppon the despyzing of his Gospell.
Let us understand that God Executeth just vengeance upon the despyzing of his Gospel.
vvb pno12 vvi cst np1 vvz j n1 p-acp dt vvg pp-f po31 n1.
(30) sermon (DIV2)
410
Image 197
7829
For let vs see a little what the humilitie and submission is which men yeeld vntoo God for all their hearing of the sound of this doctrine,
For let us see a little what the humility and submission is which men yield unto God for all their hearing of the found of this Doctrine,
p-acp vvb pno12 vvi dt j r-crq dt n1 cc n1 vbz q-crq n2 vvb p-acp np1 p-acp d po32 n-vvg pp-f dt n1 pp-f d n1,
(30) sermon (DIV2)
410
Image 197
7929
and too shoote all at one mark, as hauing but one head which knitteth vs all toogither,
and too shoot all At one mark, as having but one head which knits us all together,
cc av vvb d p-acp crd n1, c-acp vhg p-acp crd n1 r-crq vvz pno12 d av,
(30) sermon (DIV2)
413
Image 199
7830
and for all his setting vp of the scepter of his Gospell, to shew that he is mynded too reigne ouer vs. Wee see that most men could fynd in their hartes to haue no religion at al. Agein, they that make fayrest countenance, would yit full fayne that the Gospell were styll but a shadowing place of Ceremonies.
and for all his setting up of the sceptre of his Gospel, to show that he is minded too Reign over us we see that most men could find in their hearts to have no Religion At all Again, they that make Fairest countenance, would yet full fain that the Gospel were still but a shadowing place of Ceremonies.
cc p-acp d po31 vvg a-acp pp-f dt n1 pp-f po31 n1, pc-acp vvi cst pns31 vbz vvn av n1 p-acp pno12 pns12 vvi cst ds n2 vmd vvi p-acp po32 n2 pc-acp vhi dx n1 p-acp d av, pns32 cst vvb js n1, vmd av av-j av cst dt n1 vbdr av p-acp dt j-vvg n1 pp-f n2.
(30) sermon (DIV2)
410
Image 197
7831
And howsoeuer the world go, they bee loth too beare anie yoke, they cannot abyde too bee rebuked for their vyces,
And howsoever the world go, they be loath too bear any yoke, they cannot abide too be rebuked for their vices,
cc c-acp dt n1 vvb, pns32 vbb j av vvi d n1, pns32 vmbx vvi av vbi vvn p-acp po32 n2,
(30) sermon (DIV2)
410
Image 197
7832
but they would haue a beastly licenciousnesse:
but they would have a beastly licentiousness:
cc-acp pns32 vmd vhi dt j n1:
(30) sermon (DIV2)
410
Image 197
7833
condicionally that they myght doo what they list, they would bee contented that the Gospell should bee preached,
conditionally that they might do what they list, they would be contented that the Gospel should be preached,
av-j cst pns32 vmd vdi r-crq pns32 vvb, pns32 vmd vbi vvn cst dt n1 vmd vbi vvn,
(30) sermon (DIV2)
410
Image 197
7834
as who should say, they would graunt it vntoo Iesus Christ by composition and couenant.
as who should say, they would grant it unto Iesus christ by composition and Covenant.
p-acp r-crq vmd vvi, pns32 vmd vvi pn31 p-acp np1 np1 p-acp n1 cc n1.
(30) sermon (DIV2)
410
Image 197
7835
But in the meane whyle, all is but hipocrisie, and they cannot so conceale their counterfetting,
But in the mean while, all is but hypocrisy, and they cannot so conceal their counterfeiting,
p-acp p-acp dt j n1, d vbz p-acp n1, cc pns32 vmbx av vvi po32 vvg,
(30) sermon (DIV2)
410
Image 197
7836
but that the world dooth well see that they bee as shamelesse as harlots. For doubtlesse, a man shall find more religion and feare of God in the popedome,
but that the world doth well see that they be as shameless as harlots. For doubtless, a man shall find more Religion and Fear of God in the popedom,
cc-acp cst dt n1 vdz av vvi cst pns32 vbb a-acp j c-acp n2. p-acp av-j, dt n1 vmb vvi dc n1 cc n1 pp-f np1 p-acp dt n1,
(30) sermon (DIV2)
410
Image 197
7837
than among those that are in the places where the Gospell is preached.
than among those that Are in the places where the Gospel is preached.
cs p-acp d cst vbr p-acp dt n2 c-crq dt n1 vbz vvn.
(30) sermon (DIV2)
410
Image 197
7838
But the mischeef of all mischeeues is, that a sort of these naughtipackes step vp intoo the chayre of truth, of whom some are drunkardes, some whoremongers, and some blasphemers:
But the mischief of all mischeeues is, that a sort of these naughtipacks step up into the chair of truth, of whom Some Are drunkards, Some whoremongers, and Some blasphemers:
p-acp dt n1 pp-f d n2 vbz, cst dt n1 pp-f d n2 vvb a-acp p-acp dt n1 pp-f n1, pp-f ro-crq d vbr n2, d n2, cc d n2:
(30) sermon (DIV2)
410
Image 197
7839
and too bee short, there is such wickednesse among them, as is horrible to see ▪ Sith wee knowe this, let vs cast downe our eyes,
and too be short, there is such wickedness among them, as is horrible to see ▪ Sith we know this, let us cast down our eyes,
cc av vbi j, pc-acp vbz d n1 p-acp pno32, c-acp vbz j pc-acp vvi ▪ c-acp pns12 vvb d, vvb pno12 vvi a-acp po12 n2,
(30) sermon (DIV2)
410
Image 197
7840
and condemne the vnthankfulnesse and rebelliousnesse that is in vs, as the cause of all the disorder that wee see.
and condemn the unthankfulness and rebelliousness that is in us, as the cause of all the disorder that we see.
cc vvi dt n1 cc n1 cst vbz p-acp pno12, c-acp dt n1 pp-f d dt n1 cst pns12 vvb.
(30) sermon (DIV2)
410
Image 197
7841
But howsoeuer the world go with vs, yit if our Lord bee so benificiall too vs still,
But howsoever the world go with us, yet if our Lord be so benificiall too us still,
cc-acp c-acp dt n1 vvb p-acp pno12, av cs po12 n1 vbi av j av pno12 av,
(30) sermon (DIV2)
410
Image 197
7842
as too haue his doctrine preached too vs:
as too have his Doctrine preached too us:
c-acp av vhi po31 n1 vvd av pno12:
(30) sermon (DIV2)
410
Image 197
7843
therin wee haue a sure and infallible token, that he is neere at hand with vs,
therein we have a sure and infallible token, that he is near At hand with us,
av pns12 vhb dt j cc j n1, cst pns31 vbz av-j p-acp n1 p-acp pno12,
(30) sermon (DIV2)
410
Image 197
7844
and that he seeketh our saluation, by calling vs vnto him, as though he spake with open mouth,
and that he seeks our salvation, by calling us unto him, as though he spoke with open Mouth,
cc cst pns31 vvz po12 n1, p-acp vvg pno12 p-acp pno31, c-acp cs pns31 vvd p-acp j n1,
(30) sermon (DIV2)
410
Image 197
7845
and that wee sawe him personally before vs. Then can we not fayle nor bee deceyued, in assuring our selues that Iesus Christ calleth vs too him,
and that we saw him personally before us Then can we not fail nor be deceived, in assuring our selves that Iesus christ calls us too him,
cc cst pns12 vvd pno31 av-j p-acp pno12 av vmb pns12 xx vvi ccx vbi vvn, p-acp vvg po12 n2 cst np1 np1 vvz pno12 av pno31,
(30) sermon (DIV2)
410
Image 197
7846
and that he holdeth out his armes open too receyue vs, as oft as the Gospell is preached vntoo vs. And wee neede not too seeke reuelations from heauen, nor too wander abroade:
and that he holds out his arms open too receive us, as oft as the Gospel is preached unto us And we need not too seek revelations from heaven, nor too wander abroad:
cc cst pns31 vvz av po31 n2 vvi av vvi pno12, c-acp av c-acp dt n1 vbz vvn p-acp pno12 cc pns12 vvb xx av vvi n2 p-acp n1, ccx av vvi av:
(30) sermon (DIV2)
410
Image 197
7847
for seeing that the woord is in our harte and mouth, what would wee more? Who shall flye vp aboue the cloudes? Who shall go down into the deepes? let vs assure our selues that God offereth himself vntoo vs in the person of his only sonne,
for seeing that the word is in our heart and Mouth, what would we more? Who shall fly up above the Clouds? Who shall go down into the deeps? let us assure our selves that God Offereth himself unto us in the person of his only son,
c-acp vvg cst dt n1 vbz p-acp po12 n1 cc n1, r-crq vmd pns12 av-dc? q-crq vmb vvi a-acp p-acp dt n2? q-crq vmb vvi a-acp p-acp dt n2-jn? vvb pno12 vvi po12 n2 cst np1 vvz px31 p-acp pno12 p-acp dt n1 pp-f po31 j n1,
(30) sermon (DIV2)
410
Image 197
7848
when he sendeth vs preachers and teachers. And herwithall let vs still haue an eye too that which I sayd afore:
when he sends us Preachers and Teachers. And Herewithal let us still have an eye too that which I said afore:
c-crq pns31 vvz pno12 n2 cc n2. cc av vvb pno12 av vhb dt n1 av cst r-crq pns11 vvd a-acp:
(30) sermon (DIV2)
410
Image 197
7849
which is, that they too whom God giueth most of his grace, must consider that by that meanes they be the more bound to imploy them selues in the place that our Lord hath assigned them too,
which is, that they too whom God gives most of his grace, must Consider that by that means they be the more bound to employ them selves in the place that our Lord hath assigned them too,
r-crq vbz, cst pns32 av r-crq np1 vvz ds pp-f po31 n1, vmb vvi cst p-acp d n2 pns32 vbb dt av-dc vvn pc-acp vvi pno32 n2 p-acp dt n1 cst po12 n1 vhz vvn pno32 av,
(30) sermon (DIV2)
411
Image 197
7850
and wheruntoo it is his pleasure too appropriate them.
and wheruntoo it is his pleasure too Appropriate them.
cc av pn31 vbz po31 n1 av vvi pno32.
(30) sermon (DIV2)
411
Image 197
7851
He then that hath knowledge, must not exalt himself for it, but consider that he is a better too the whole bodie, and (theruppon) examin well how he may serue too the glory of God, with the things that he hath put him in trust withall,
He then that hath knowledge, must not exalt himself for it, but Consider that he is a better too the Whole body, and (thereupon) examine well how he may serve too the glory of God, with the things that he hath put him in trust withal,
pns31 av cst vhz n1, vmb xx vvi px31 p-acp pn31, cc-acp vvb cst pns31 vbz dt jc av dt j-jn n1, cc (av) vvi av c-crq pns31 vmb vvi av dt n1 pp-f np1, p-acp dt n2 cst pns31 vhz vvn pno31 p-acp n1 av,
(30) sermon (DIV2)
411
Image 197
7852
and make the gift which he hath receyued profitable, assuring him self that the vse therof is common too all men,
and make the gift which he hath received profitable, assuring him self that the use thereof is Common too all men,
cc vvi dt n1 r-crq pns31 vhz vvn j, vvg pno31 n1 cst dt n1 av vbz j av d n2,
(30) sermon (DIV2)
411
Image 197
7853
and that although God haue committed it too his custody, and will haue him too bee the keeper of it:
and that although God have committed it too his custody, and will have him too be the keeper of it:
cc cst cs np1 vhb vvn pn31 av po31 n1, cc vmb vhi pno31 av vbi dt n1 pp-f pn31:
(30) sermon (DIV2)
411
Image 197
7854
yit must he not hold it as a treasure, locked vp in a hutch: but impart it abroade to such as want it, and haue neede of it.
yet must he not hold it as a treasure, locked up in a hutch: but impart it abroad to such as want it, and have need of it.
av vmb pns31 xx vvi pn31 p-acp dt n1, vvn a-acp p-acp dt n1: cc-acp vvb pn31 av p-acp d c-acp vvb pn31, cc vhb n1 pp-f pn31.
(30) sermon (DIV2)
411
Image 197
7855
Herwithal also let vs keepe vs frō enuying of those whom it is Gods will to honour after that fashion, that there bee no spytefulnesse in vs too say,
Herwithal also let us keep us from envying of those whom it is God's will to honour After that fashion, that there be no spytefulnesse in us too say,
av av vvb pno12 vvi pno12 p-acp vvg pp-f d r-crq pn31 vbz ng1 n1 pc-acp vvi p-acp d n1, cst pc-acp vbi dx n1 p-acp pno12 av vvi,
(30) sermon (DIV2)
411
Image 197
7856
Why, and is it meete that such a one should bee preferred before mee? For in so dooing wee spyte God.
Why, and is it meet that such a one should be preferred before me? For in so doing we spite God.
uh-crq, cc vbz pn31 j cst d dt pi vmd vbi vvn p-acp pno11? p-acp p-acp av vdg pns12 vvi np1.
(30) sermon (DIV2)
411
Image 197
7857
And therfore let euery of vs knowe his owne state and degree, and not stand in contention with our God, assuring our selues that the thyngs which he hath ordeyned in his Churhe, are doone by vnreuocable iudgment.
And Therefore let every of us know his own state and degree, and not stand in contention with our God, assuring our selves that the things which he hath ordained in his Church, Are done by unrevocable judgement.
cc av vvb d pp-f pno12 vvi po31 d n1 cc n1, cc xx vvi p-acp n1 p-acp po12 n1, vvg po12 n2 cst dt n2 r-crq pns31 vhz vvn p-acp po31 n1, vbr vdn p-acp j n1.
(30) sermon (DIV2)
411
Image 197
7858
Wherfore let vs abhorre these madbraynes, that would take away the order which wee see too bee grounded vppon the authoritie of the sonne of God.
Wherefore let us abhor these madbrains, that would take away the order which we see too be grounded upon the Authority of the son of God.
q-crq vvb pno12 vvi d n2, cst vmd vvi av dt n1 r-crq pns12 vvb av vbi vvn p-acp dt n1 pp-f dt n1 pp-f np1.
(30) sermon (DIV2)
411
Image 197
7859
There are, that thinke the preaching of the Gospell too bee a needelesse thing, and that it serueth as it were but for little children,
There Are, that think the preaching of the Gospel too be a needless thing, and that it serveth as it were but for little children,
pc-acp vbr, cst vvb dt vvg pp-f dt n1 av vbi dt j n1, cc cst pn31 vvz c-acp pn31 vbdr cc-acp c-acp j n2,
(30) sermon (DIV2)
411
Image 197
7860
and that they them selues haue the holy Ghoste (at commaundement,) too reuele things too them from heauen euery minute of an houre.
and that they them selves have the holy Ghost (At Commandment,) too reveal things too them from heaven every minute of an hour.
cc cst pns32 pno32 n2 vhb dt j n1 (p-acp n1,) av vvb n2 av pno32 p-acp n1 d n1 pp-f dt n1.
(30) sermon (DIV2)
411
Image 197
7861
But it is certeyne that the Diuell blyndeth them in that ouerweening, and men knowe that he had wonne the goale,
But it is certain that the devil blinds them in that overweening, and men know that he had won the goal,
p-acp pn31 vbz j cst dt n1 vvz pno32 p-acp d j-vvg, cc n2 vvb cst pns31 vhd vvn dt n1,
(30) sermon (DIV2)
411
Image 197
7862
if the meane of our saluation were abolished and taken away.
if the mean of our salvation were abolished and taken away.
cs dt j pp-f po12 n1 vbdr vvn cc vvn av.
(30) sermon (DIV2)
411
Image 197
7863
For lyke as S. Paule sayeth, that the preaching of the Gospell must serue too make the Church perfect, that wee may bee brought too the kingdome of heauen:
For like as S. Paul Saith, that the preaching of the Gospel must serve too make the Church perfect, that we may be brought too the Kingdom of heaven:
p-acp av-j c-acp n1 np1 vvz, cst dt vvg pp-f dt n1 vmb vvi av vvi dt n1 j, cst pns12 vmb vbi vvn av dt n1 pp-f n1:
(30) sermon (DIV2)
411
Image 197
7864
so on the contrary part, when there is no more any doctrine or Shepherd, the diuell must needes so ouermayster vs,
so on the contrary part, when there is no more any Doctrine or Shepherd, the Devil must needs so ouermayster us,
av p-acp dt j-jn n1, c-crq pc-acp vbz dx dc d n1 cc n1, dt n1 vmb av av vvb pno12,
(30) sermon (DIV2)
411
Image 197
7865
as wee shalbee scattered asunder, and nothing shall remayne but ruine and destruction.
as we shalbe scattered asunder, and nothing shall remain but ruin and destruction.
c-acp pns12 vmb vvn av, cc pix vmb vvi p-acp n1 cc n1.
(30) sermon (DIV2)
411
Image 197
7866
Seeing then that this order is not of men, let vs learne too submit our selues vntoo it,
Seeing then that this order is not of men, let us Learn too submit our selves unto it,
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as his woord may profit more and more in vs, and shewe foorth his strength,
as his word may profit more and more in us, and show forth his strength,
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and let all of vs both great and small without geynsaying, suffer God too guyde vs 〈 ◊ 〉 that meane, seeing it hath pleased him too appoynt it.
and let all of us both great and small without geynsaying, suffer God too guide us 〈 ◊ 〉 that mean, seeing it hath pleased him too appoint it.
cc vvb d pp-f pno12 d j cc j p-acp vvg, vvb np1 av vvi pno12 〈 sy 〉 cst vvb, vvg pn31 vhz vvn pno31 av vvi pn31.
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Also wee see how Gods children are called the children of the Church.
Also we see how God's children Are called the children of the Church.
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And S. Paule sheweth that our Lord Iesus will reigne ouer vs, with condition that his woord bee alwayes in mens mouthes.
And S. Paul shows that our Lord Iesus will Reign over us, with condition that his word be always in men's mouths.
cc np1 np1 vvz d po12 n1 np1 vmb vvi p-acp pno12, p-acp n1 cst po31 n1 vbi av p-acp ng2 n2.
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He sayeth not, that the Angels shall come to reuele vntoo vs the things that God will haue vs too knowe:
He Saith not, that the Angels shall come to reveal unto us the things that God will have us too know:
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but he sayth, that wee must vnderstand Gods will by their meanes which haue the charge and office too tell it vs. For lyke as in the tyme of the Lawe, it was sayd, that the Priestes were Gods Angels,
but he say, that we must understand God's will by their means which have the charge and office too tell it us For like as in the time of the Law, it was said, that the Priests were God's Angels,
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and that men ought too inquyre at their mouth:
and that men ought too inquire At their Mouth:
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so now also God will not haue vs too flitter in the ayre after our owne fancies,
so now also God will not have us too flitter in the air After our own fancies,
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but too go too the fountayne which is open for vs when wee list too drinke.
but too go too the fountain which is open for us when we list too drink.
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If a man would go seeke the head and welspring of a fountayne (I meane as it is hidden in the earth) and would hold scorne too drinke vntill he had found it:
If a man would go seek the head and wellspring of a fountain (I mean as it is hidden in the earth) and would hold scorn too drink until he had found it:
cs dt n1 vmd vvi vvi dt n1 cc n1 pp-f dt n1 (pns11 vvb c-acp pn31 vbz vvn p-acp dt n1) cc vmd vvi n1 av n1 c-acp pns31 vhd vvn pn31:
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would not men take him for stark mad and besyde him self? Yis that would they.
would not men take him for stark mad and beside him self? Yis that would they.
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But behold, God hath prouyded for our infirmytie, in that he will not haue vs too make to long wyndlasses too be taught his woord faythfully.
But behold, God hath provided for our infirmytie, in that he will not have us too make to long wyndlasses too be taught his word faithfully.
cc-acp vvb, np1 vhz vvn p-acp po12 n1, p-acp cst pns31 vmb xx vhi pno12 av vvi p-acp j n2 av vbb vvn po31 n1 av-j.
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For he maketh the welspring too come home too vs, which was hidden and farre of from vs, I say, he maketh it to come home too vs as it were by Cundites,
For he makes the wellspring too come home too us, which was hidden and Far of from us, I say, he makes it to come home too us as it were by Conduits,
p-acp pns31 vvz dt n1 av vvn av-an av pno12, r-crq vbds vvn cc j pp-f p-acp pno12, pns11 vvb, pns31 vvz pn31 pc-acp vvi av-an av pno12 p-acp pn31 vbdr p-acp np1,
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so as we neede doo no more but open our mouthes too receyue it.
so as we need do no more but open our mouths too receive it.
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Lyke as when there are fayre Cundites that runne with continewall water abundantly, men will come too drawe at them for their needes:
Like as when there Are fair Conduits that run with continual water abundantly, men will come too draw At them for their needs:
j c-acp c-crq pc-acp vbr j n2 cst vvb p-acp j n1 av-j, n2 vmb vvi av vvi p-acp pno32 p-acp po32 n2:
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so was it our Lordes will that his woord should bee set foorth vntoo vs, by his ordeyning of men too bee the instrumentes of his holy spirit.
so was it our lords will that his word should be Set forth unto us, by his ordaining of men too be the Instruments of his holy Spirit.
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Then seeing it is so, let vs learne too hold vs too it:
Then seeing it is so, let us Learn too hold us too it:
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and if wee will bee taught of God, let vs receyue the doctrine that is preached to vs by the mouthes of men.
and if we will be taught of God, let us receive the Doctrine that is preached to us by the mouths of men.
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This say I, is the thing that we haue too remember vppon this text, too the intent wee bee not so foolish as too say,
This say I, is the thing that we have too Remember upon this text, too the intent we be not so foolish as too say,
np1 vvb pns11, vbz dt n1 cst pns12 vhb av vvb p-acp d n1, av dt n1 pns12 vbb xx av j c-acp av vvi,
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Why hath not God giuen mee such grace or gift? Why is it his will too vse such meane? Let vs content our selues with this,
Why hath not God given me such grace or gift? Why is it his will too use such mean? Let us content our selves with this,
q-crq vhz xx np1 vvn pno11 d n1 cc n1? q-crq vbz pn31 po31 n1 av vvi d j? vvb pno12 vvi po12 n2 p-acp d,
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namely, that his ordinance ought too suffize vs, and that if wee will needes fall too reasoning of the matter, wee shall euer bee put too shame,
namely, that his Ordinance ought too suffice us, and that if we will needs fallen too reasoning of the matter, we shall ever be put too shame,
av, cst po31 n1 vmd av vvi pno12, cc cst cs pns12 vmb av vvi av vvg pp-f dt n1, pns12 vmb av vbi vvn av n1,
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bycause there is is no wisdome but only his good will. Also let vs mark that which is sayd immediatly in this text:
Because there is is no Wisdom but only his good will. Also let us mark that which is said immediately in this text:
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namely that it is Gods will that there should be order of ministery or Seruice.
namely that it is God's will that there should be order of Ministry or Service.
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As if it were sayd, God could well bring vs too perfection by him self, without any other meane or helpe:
As if it were said, God could well bring us too perfection by him self, without any other mean or help:
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Howbeeit for as much as he will bee serued by men, and he applyeth them too such vse,
Howbeit for as much as he will be served by men, and he Applieth them too such use,
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as he maketh them ministers, so as mē perceyue that the prayse of our saluation is alwayes dew to him,
as he makes them Ministers, so as men perceive that the praise of our salvation is always due to him,
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& that all goodnesse cōmeth of him: it behoueth men to submit thēselues therto.
& that all Goodness comes of him: it behooves men to submit themselves thereto.
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But here it might be thought straunge why Saint Paule in sted of speaking of the giftes of the holy Ghost, bringeth vs vntoo Offices.
But Here it might be Thought strange why Saint Paul in stead of speaking of the Gifts of the holy Ghost, brings us unto Offices.
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For he began with this matter, namely that our Lord Iesus Christ gaue giftes according too the measure which he knoweth to be fit for vs,
For he began with this matter, namely that our Lord Iesus christ gave Gifts according too the measure which he Knoweth to be fit for us,
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and that in dyuers maners, by meanes wherof he filleth all things. Now to confirme this he sayeth, that there are Apostles, Shepherdes, Teachers and Euangelists.
and that in Diverse manners, by means whereof he fills all things. Now to confirm this he Saith, that there Are Apostles, Shepherdess, Teachers and Evangelists.
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It should seeme that S. Paule dooth not well continew •he processe of the matter that he treated of.
It should seem that S. Paul doth not well continue •he process of the matter that he treated of.
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But heere wee haue too note, (as wee see also more largely in the first too the Corinthians, that for as much as our Lord Iesus hath stablished the order that wee haue spoken of alredye,
But Here we have too note, (as we see also more largely in the First too the Corinthians, that for as much as our Lord Iesus hath established the order that we have spoken of already,
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and contineweth the same still in his Church, so as it is his will that there should bee Shepherdes, Prophetes, and Thechers:
and contineweth the same still in his Church, so as it is his will that there should be Shepherdess, prophets, and Thechers:
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he dooth also furnish them out of hand with the things that are requisite for the executing of their office.
he doth also furnish them out of hand with the things that Are requisite for the executing of their office.
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For he dealeth not after the maner of men.
For he deals not After the manner of men.
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Wee for our part may chooze one man to bee in office of Magistrate, and another too bee a Preacher:
we for our part may chooze one man to be in office of Magistrate, and Another too be a Preacher:
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but in the meane whyle wee cannot giue them that which is requysite for them. For wee cannot make a new man of him that is aduaunced too honour:
but in the mean while we cannot give them that which is requisite for them. For we cannot make a new man of him that is advanced too honour:
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but he must abyde still the same that he was for all vs. Also when it commeth too the election, euery man giues his voyce.
but he must abide still the same that he was for all us Also when it comes too the election, every man gives his voice.
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Uery well, he that is chozen shalbee officer: but yit in the meane while, he shall continew still the same he was before.
Very well, he that is chozen shalbe officer: but yet in the mean while, he shall continue still the same he was before.
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In lyke cace is it with Shepherdes. Wee may well chooze a man, and he shall perchaunce proue a beast.
In like case is it with Shepherdess. we may well chooze a man, and he shall perchance prove a beast.
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For wee cannot cause him too bee qualified as he ought too be. But when men are of Gods owne choozing, so as he beareth the whole sway:
For we cannot cause him too be qualified as he ought too be. But when men Are of God's own choosing, so as he bears the Whole sway:
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howbeeit not too teach as yit, but too go abroade as his herawltes, too giue warning that the King was come.
howbeit not too teach as yet, but too go abroad as his herawltes, too give warning that the King was come.
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But when he intended too send them foorth too their office for adoo, he sent them the holy Ghost, shewing therby (as is sayd in many other textes,) that all things requisite for the welfare of the Church, must needs come of his free gift,
But when he intended too send them forth too their office for ado, he sent them the holy Ghost, showing thereby (as is said in many other texts,) that all things requisite for the welfare of the Church, must needs come of his free gift,
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bycause it is well kn•wen that all things proceed of him, too the end that all prayse should be giuen vntoo him.
Because it is well kn•wen that all things proceed of him, too the end that all praise should be given unto him.
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Then is it no maruell that S. Paule speaking heere of the diuersitie of giftes,
Then is it not marvel that S. Paul speaking Here of the diversity of Gifts,
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and of the measure that it hath pleased God too deale too euery man, dooth send vs purposely too the offices.
and of the measure that it hath pleased God too deal too every man, doth send us purposely too the Offices.
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As if he should say, It is not without cause that God distributeth not his giftes in alyke too all.
As if he should say, It is not without cause that God distributeth not his Gifts in alike too all.
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For he will not haue all men Shepherdes, or Prophetes, or Teachers, or Apostles, or Euangelistes:
For he will not have all men Shepherdess, or prophets, or Teachers, or Apostles, or Evangelists:
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but he calleth whom he thinkes good, and therin tryeth our humilitie, and therfore if wee bee willing too bee subiect too him, let vs not sticke to take al authority in good woorth, which is grounded in him, and vppon his ordinance.
but he calls whom he thinks good, and therein trieth our humility, and Therefore if we be willing too be Subject too him, let us not stick to take all Authority in good worth, which is grounded in him, and upon his Ordinance.
cc-acp pns31 vvz r-crq pns31 vvz j, cc av vvz po12 n1, cc av cs pns12 vbb j av vbi j-jn av pno31, vvb pno12 xx vvi pc-acp vvi d n1 p-acp j n1, r-crq vbz vvn p-acp pno31, cc p-acp po31 n1.
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Now it is so, God letteth many men alone in priute state, and in the meane whyle choozeth whome hee thinkes good too preache his woord.
Now it is so, God lets many men alone in priute state, and in the mean while choozeth whom he thinks good too preach his word.
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Therfore men must hold them there.
Therefore men must hold them there.
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Furthermore let vs mark, that if men proceede too their elections with the feare of God, and seeke too obey him:
Furthermore let us mark, that if men proceed too their elections with the Fear of God, and seek too obey him:
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surely he also will shewe by effect, that they whom he hath called too teache,
surely he also will show by Effect, that they whom he hath called too teach,
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and to whom the charge of ruling the flocke is committed, shall not bee destitute of his power,
and to whom the charge of ruling the flock is committed, shall not be destitute of his power,
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but that he will furnish them with all things requisite, as experie•nce sheweth wel ynough,
but that he will furnish them with all things requisite, as experie•nce shows well enough,
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and it is witnessed vntoo vs, that if wee meete toogither in the name of our Lord Iesus Christ, (so it bee truely and vnfeynedly) he will be in the mids of vs. Thus yee se• what wee haue too beare in mynd.
and it is witnessed unto us, that if we meet together in the name of our Lord Iesus christ, (so it be truly and vnfeynedly) he will be in the mids of us Thus ye se• what we have too bear in mind.
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Yit notwithstanding wee see that the papacie hath so contryued men and framed them too their owne Lure,
Yet notwithstanding we see that the papacy hath so contryued men and framed them too their own Lure,
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as they bee vtterly gone away from the order of our Lord Iesus Christ, and from the maner of gouerning the Churche, which was knowen of the Apostles.
as they be utterly gone away from the order of our Lord Iesus christ, and from the manner of governing the Church, which was known of the Apostles.
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Let vs looke backe agein to the thing that Saint Paule treateth of heere. His meaning is too bring vs too the vnitie afore mentioned.
Let us look back again to the thing that Saint Paul Treateth of Here. His meaning is too bring us too the unity afore mentioned.
vvb pno12 vvi av av p-acp dt n1 cst n1 np1 vvz pp-f av. po31 n1 vbz av vvb pno12 av dt n1 a-acp vvn.
(30) sermon (DIV2)
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Therfore he will haue vs too bee of one accord, too link toogither like brethren,
Therefore he will have us too be of one accord, too link together like brothers,
av pns31 vmb vhi pno12 av vbi pp-f crd n1, av vvb av av-j n2,
(30) sermon (DIV2)
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so as there bee nother enuy, nor ill will, nor sects, nor aught else that may deuyde vs. Now too bring vs heruntoo, he sayeth, that there is (but) one God,
so as there be neither envy, nor ill will, nor Sects, nor aught Else that may divide us Now too bring us Heruntoo, he Saith, that there is (but) one God,
av c-acp pc-acp vbi av-dx n1, ccx j-jn n1, ccx n2, ccx pi av cst vmb vvi pno12 av av vvi pno12 av, pns31 vvz, cst pc-acp vbz (p-acp) crd np1,
(30) sermon (DIV2)
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and one Lord, too whom all Souereintie is giuen, and that there is but one Baptime,
and one Lord, too whom all Sovereignty is given, and that there is but one Baptise,
cc crd n1, av r-crq d n1 vbz vvn, cc cst pc-acp vbz cc-acp crd n1,
(30) sermon (DIV2)
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and one Fayth, and that vvee bee called al too one inheritance. and one Faith, and that we be called all too one inheritance.
cc crd n1, cc cst pns12 vbb vvn d av crd n1.
(30) sermon (DIV2)
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After the saying of this, hee addeth that Iesus Christ (for the better ratifying of that vnitie) would that one man alone shold teach the rest,
After the saying of this, he adds that Iesus christ (for the better ratifying of that unity) would that one man alone should teach the rest,
p-acp dt n-vvg pp-f d, pns31 vvz cst np1 np1 (c-acp dt av-jc vvg pp-f d n1) vmd d pi n1 av-j vmd vvi dt n1,
(30) sermon (DIV2)
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& that the companie should giue eare too him, and therwithall that all of vs as well he that speaketh,
& that the company should give ear too him, and therewithal that all of us as well he that speaks,
cc cst dt n1 vmd vvi n1 av pno31, cc av cst d pp-f pno12 p-acp av pns31 cst vvz,
(30) sermon (DIV2)
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as they that heare him, should haue one selfsame fayth. For asmuch then as all of vs cannot bee Apostles, Teachers, and Prophets:
as they that hear him, should have one selfsame faith. For as then as all of us cannot be Apostles, Teachers, and prophets:
c-acp pns32 cst vvb pno31, vmd vhi crd d n1. p-acp p-acp av c-acp d pp-f pno12 vmbx vbi n2, n2, cc n2:
(30) sermon (DIV2)
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he hath chozen some of vs too bee in that state and office, to the end wee myght bee brought too the sayd vnitie,
he hath chozen Some of us too be in that state and office, to the end we might be brought too the said unity,
pns31 vhz vvn d pp-f pno12 av vbi p-acp d n1 cc n1, p-acp dt n1 pns12 vmd vbi vvn av dt j-vvn n1,
(30) sermon (DIV2)
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and Iesus Christ bee aknowledged for our head, and all of vs bee gathered toogither vnder him.
and Iesus christ be acknowledged for our head, and all of us be gathered together under him.
cc np1 np1 vbb vvn p-acp po12 n1, cc d pp-f pno12 vbi vvn av p-acp pno31.
(30) sermon (DIV2)
413
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Lo how S. Paule speaketh of it.
Lo how S. Paul speaks of it.
np1 q-crq n1 np1 vvz pp-f pn31.
(30) sermon (DIV2)
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But now if there had bin anie cheeftie or supremacie, so as it had bin Gods mynd too haue assigned a seate in this world, the Bishop wherof shoulde haue had superioritie ouer all the Churche,
But now if there had been any cheeftie or supremacy, so as it had been God's mind too have assigned a seat in this world, the Bishop whereof should have had superiority over all the Church,
p-acp av cs pc-acp vhd vbn d j cc n1, av c-acp pn31 vhd vbn npg1 n1 av vhb vvn dt n1 p-acp d n1, dt n1 c-crq vmd vhi vhn n1 p-acp d dt n1,
(30) sermon (DIV2)
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and his Commission haue reached so farre, that his souereintie must haue taken place euery where:
and his Commission have reached so Far, that his sovereignty must have taken place every where:
cc po31 n1 vhb vvn av av-j, cst po31 n1 vmb vhi vvn n1 d c-crq:
(30) sermon (DIV2)
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surely Saint Paule would not haue forgottē it, or else if he had, it had bin a very fowle fault.
surely Saint Paul would not have forgotten it, or Else if he had, it had been a very fowl fault.
av-j n1 np1 vmd xx vhi vvn pn31, cc av cs pns31 vhd, pn31 vhd vbn dt j j n1.
(30) sermon (DIV2)
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Spake he by the holy Ghoste, and yit left he out the principall and most conuenient poynt of his matter? (No:) and therfore if there were no more but this only text,
Spoke he by the holy Ghost, and yet left he out the principal and most convenient point of his matter? (No:) and Therefore if there were no more but this only text,
vvd pns31 p-acp dt j n1, cc av vvd pns31 av dt j-jn cc av-ds j n1 pp-f po31 n1? (uh-dx:) cc av cs pc-acp vbdr dx dc p-acp d j n1,
(30) sermon (DIV2)
414
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surely it were ynough too confound the shamelesnesse of the Papists, when they say, there must needs bee an vnderhead in this wrold,
surely it were enough too confound the shamelessness of the Papists, when they say, there must needs be an vnderhead in this wrold,
av-j pn31 vbdr av-d av vvi dt n1 pp-f dt njp2, c-crq pns32 vvb, pc-acp vmb av vbi dt n1 p-acp d vvn,
(30) sermon (DIV2)
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and that bycause Iesus Christ is gone out of this world, therfore hee must needs haue a Uicar.
and that Because Iesus christ is gone out of this world, Therefore he must needs have a Vicar.
cc d c-acp np1 np1 vbz vvn av pp-f d n1, av pns31 vmb av vhi dt n1.
(30) sermon (DIV2)
414
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But it is certeine that Saint Paule ment too shewe the thing which wee haue seene in other texts:
But it is certain that Saint Paul meant too show the thing which we have seen in other texts:
p-acp pn31 vbz j cst n1 np1 vvd av vvi dt n1 r-crq pns12 vhb vvn p-acp j-jn n2:
(30) sermon (DIV2)
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which is, that Saint Peters Apostleship extended not vntoo vs. For he was appoynted peculyarly too the Iewes, as is declared in the second too the Galathians.
which is, that Saint Peter's Apostleship extended not unto us For he was appointed peculyarly too the Iewes, as is declared in the second too the Galatians.
r-crq vbz, cst n1 npg1 n1 vvd xx p-acp pno12 c-acp pns31 vbds vvn av-j av dt np2, c-acp vbz vvn p-acp dt ord av dt np2.
(30) sermon (DIV2)
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But howsoeuer the cace stand, wee see heere the continewall order, which wee must keepe,
But howsoever the case stand, we see Here the continual order, which we must keep,
cc-acp c-acp dt n1 vvb, pns12 vvb av dt j n1, r-crq pns12 vmb vvi,
(30) sermon (DIV2)
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and wheruntoo wee must hold vs, if wee mynd too be subiect too our Lord Iesus Christ.
and wheruntoo we must hold us, if we mind too be Subject too our Lord Iesus christ.
cc av pns12 vmb vvi pno12, cs pns12 n1 av vbi j-jn av po12 n1 np1 np1.
(30) sermon (DIV2)
414
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And that is not to haue a Pope:
And that is not to have a Pope:
cc cst vbz xx pc-acp vhi dt n1:
(30) sermon (DIV2)
414
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but that euerye Churche haue his Shepherds and Teathers, according too their neede, acording too the number of the people,
but that every Church have his Shepherd's and Teathers, according too their need, according too the number of the people,
cc-acp cst d n1 vhb po31 n2 cc n2, vvg av po32 n1, vvg av dt n1 pp-f dt n1,
(30) sermon (DIV2)
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and according as the place requyreth:
and according as the place requireth:
cc vvg p-acp dt n1 vvz:
(30) sermon (DIV2)
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that when wee bee so knit intoo one bodie of a Churche, wee may haue a lawfull gouernment, which it is vnpossible for vs too forbeare, by reason of our rawenesse and the weaknesse of our fayth, in respect wherof it standeth vs on hand too haue the remedye which our Lord Iesus Christ hath giuen vs, that men may hold themselues too his saying and authoritie.
that when we be so knit into one body of a Church, we may have a lawful government, which it is unpossible for us too forbear, by reason of our rawenesse and the weakness of our faith, in respect whereof it Stands us on hand too have the remedy which our Lord Iesus christ hath given us, that men may hold themselves too his saying and Authority.
cst c-crq pns12 vbb av vvn p-acp crd n1 pp-f dt n1, pns12 vmb vhi dt j n1, r-crq pn31 vbz j p-acp pno12 av vvi, p-acp n1 pp-f po12 n1 cc dt n1 pp-f po12 n1, p-acp n1 c-crq pn31 vvz pno12 p-acp n1 av vhi dt n1 r-crq po12 n1 np1 np1 vhz vvn pno12, cst n2 vmb vvi px32 av po31 n-vvg cc n1.
(30) sermon (DIV2)
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That is it in effect which wee haue too mark vppon this streyne.
That is it in Effect which we have too mark upon this streyne.
cst vbz pn31 p-acp n1 r-crq pns12 vhb av vvb p-acp d vvi.
(30) sermon (DIV2)
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Agein, Saint Paule procedeth afterward too shewe vs the inestimable benefyte which wee haue by such order,
Again, Saint Paul Proceedeth afterwards too show us the inestimable benefit which we have by such order,
av, n1 np1 vvz av av vvi pno12 dt j n1 r-crq pns12 vhb p-acp d n1,
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and the fruite that wee reape of it.
and the fruit that we reap of it.
cc dt n1 cst pns12 vvb pp-f pn31.
(30) sermon (DIV2)
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For (as I haue touched afore) men are so hygh mynded, that euery one would bee a Lord.
For (as I have touched afore) men Are so high minded, that every one would be a Lord.
p-acp (c-acp pns11 vhb vvn a-acp) n2 vbr av j vvn, cst d crd vmd vbi dt n1.
(30) sermon (DIV2)
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Therfore there is nothing better than too knowe that God woorketh our welfare by ordeyning this order of gouernment,
Therefore there is nothing better than too know that God worketh our welfare by ordaining this order of government,
av a-acp vbz pix jc cs av vvi cst np1 vvz po12 n1 p-acp vvg d n1 pp-f n1,
(30) sermon (DIV2)
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namely that there should bee Shepherds to teache vs. For it is as a fyghting ageinst our owne saluation,
namely that there should be Shepherd's to teach us For it is as a fighting against our own salvation,
av cst a-acp vmd vbi n2 pc-acp vvi pno12 p-acp pn31 vbz p-acp dt j-vvg p-acp po12 d n1,
(30) sermon (DIV2)
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whē wee play the stubborne fooles, and will not lyke of the thing that God hath ordeyned for our souerein welfare.
when we play the stubborn Fools, and will not like of the thing that God hath ordained for our sovereign welfare.
c-crq pns12 vvb dt j n2, cc vmb xx av-j pp-f dt n1 cst np1 vhz vvn p-acp po12 j-jn n1.
(30) sermon (DIV2)
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Truely if there were no more but this, namely that God hath so willed. Wo woorth him that dares checke ageinst the maiestite of his maker.
Truly if there were no more but this, namely that God hath so willed. Woe worth him that dares check against the maiestite of his maker.
av-j cs pc-acp vbdr dx dc p-acp d, av cst np1 vhz av vvn. n1 j pno31 cst vvz n1 p-acp dt n1 pp-f po31 n1.
(30) sermon (DIV2)
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Yit notwithstanding the worlde seeth our naugtinesse:
Yet notwithstanding the world sees our naugtinesse:
av p-acp dt n1 vvz po12 n1:
(30) sermon (DIV2)
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and although wee graunt it too bee good reason that wee should obey God, yit can wee not fynd in our harts too do• it willingly and with a free hart,
and although we grant it too be good reason that we should obey God, yet can we not find in our hearts too do• it willingly and with a free heart,
cc cs pns12 vvb pn31 av vbi j n1 cst pns12 vmd vvi np1, av vmb pns12 xx vvi p-acp po12 n2 av n1 pn31 av-j cc p-acp dt j n1,
(30) sermon (DIV2)
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except wee see immediatly before our eyes, that it is for our profit too doo so,
except we see immediately before our eyes, that it is for our profit too do so,
c-acp pns12 vvb av-j p-acp po12 n2, cst pn31 vbz p-acp po12 n1 av vdi av,
(30) sermon (DIV2)
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and that Gods intent was not alonly too humble vs vnder him, but also too aduaunce vs therwithall, by willing this order too bee kept.
and that God's intent was not alonely too humble us under him, but also too advance us therewithal, by willing this order too be kept.
cc cst ng1 n1 vbds xx av-j av vvi pno12 p-acp pno31, cc-acp av av vvi pno12 av, p-acp vvg d n1 av vbi vvn.
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And so yee see wherat Saint Paule amed heere.
And so ye see whereat Saint Paul amed Here.
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(30) sermon (DIV2)
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For it is not ynough for vs too reuerence the thing that God commaundeth, or too tremble at it, too the end too doo it half perforce, and half of good will:
For it is not enough for us too Reverence the thing that God commandeth, or too tremble At it, too the end too do it half perforce, and half of good will:
p-acp pn31 vbz xx av-d p-acp pno12 av vvi dt n1 cst np1 vvz, cc av vvb p-acp pn31, av dt n1 av vdi pn31 av-jn av, cc n-jn pp-f j n1:
(30) sermon (DIV2)
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but wee must go too it with an earnest desyre. And how may that bee doone? By knowing that it is for our profit.
but we must go too it with an earnest desire. And how may that be done? By knowing that it is for our profit.
cc-acp pns12 vmb vvi av pn31 p-acp dt n1 vvi. cc q-crq vmb d vbi vdn? p-acp vvg cst pn31 vbz p-acp po12 n1.
(30) sermon (DIV2)
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Now sith wee knowe it is so, and specially that it standeth vppon our saluation ▪ Wee ought well too apply all our wits vntoo it:
Now sith we know it is so, and specially that it Stands upon our salvation ▪ we ought well too apply all our wits unto it:
av c-acp pns12 vvb pn31 vbz av, cc av-j cst pn31 vvz p-acp po12 n1 ▪ pns12 vmd av av vvi d po12 n2 p-acp pn31:
(30) sermon (DIV2)
415
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Or else our vnthankfulnesse wil bee the lesse tolerable, when wee fall too thrusting away of the thing that God affereth vs, not so much for any respect of himself, as for our profit.
Or Else our unthankfulness will be the less tolerable, when we fallen too thrusting away of the thing that God affereth us, not so much for any respect of himself, as for our profit.
cc av po12 n1 vmb vbi dt av-dc j, c-crq pns12 vvb av vvg av pp-f dt n1 cst np1 vvz pno12, xx av av-d c-acp d n1 pp-f px31, c-acp p-acp po12 n1.
(30) sermon (DIV2)
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and he so beare with our infirmities, as he may neuer ceasse too take vs for his owne,
and he so bear with our infirmities, as he may never cease too take us for his own,
cc pns31 av vvi p-acp po12 n2, c-acp pns31 vmb av-x vvi av vvb pno12 p-acp po31 d,
(30) sermon (DIV2)
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And you young man and little children, learne too knowe that yee haue a father in heauen.
And you young man and little children, Learn too know that ye have a father in heaven.
cc pn22 j n1 cc j n2, vvb av vvi cst pn22 vhb dt n1 p-acp n1.
(31) sermon (DIV2)
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That then is the thing which Saint Paul intended, in saying, that the preaching of the Gospell and the appoynting of men expresly too that purpose, is too linke vs toogither, that there myght bee no dissension among vs.
That then is the thing which Saint Paul intended, in saying, that the preaching of the Gospel and the appointing of men expressly too that purpose, is too link us together, that there might be no dissension among us
cst av vbz dt n1 r-crq n1 np1 vvd, p-acp vvg, cst dt vvg pp-f dt n1 cc dt vvg pp-f n2 av-j av d n1, vbz av vvb pno12 av, cst a-acp vmd vbi dx n1 p-acp pno12
(30) sermon (DIV2)
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And on the contrarie part Saint Paule declareth also, that all fantasticall persons which reiect common order,
And on the contrary part Saint Paul Declareth also, that all fantastical Persons which reject Common order,
cc p-acp dt j-jn n1 n1 np1 vvz av, cst d j n2 r-crq vvb j n1,
(30) sermon (DIV2)
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and would bee so spirituall, as if they were rauished aboue the Clouds:
and would be so spiritual, as if they were ravished above the Clouds:
cc vmd vbi av j, c-acp cs pns32 vbdr vvn p-acp dt n2:
(30) sermon (DIV2)
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are separated from the bodie of the Churche, a•d therwithall renounce God, by reason wherof they ought to be euen abhorred,
Are separated from the body of the Church, a•d therewithal renounce God, by reason whereof they ought to be even abhorred,
vbr vvn p-acp dt n1 pp-f dt n1, vvd av vvi np1, p-acp n1 c-crq pns32 vmd pc-acp vbi av-j vvn,
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and shumed as deadly plages, bycause they set dissension in the Churche.
and shumed as deadly plagues, Because they Set dissension in the Church.
cc vvn p-acp j n2, c-acp pns32 vvd n1 p-acp dt n1.
(30) sermon (DIV2)
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For bee wee neuer so desyrous of vnitie, yit shall all that wee can doo bee in vayne,
For bee we never so desirous of unity, yet shall all that we can do bee in vain,
p-acp n1 pns12 av-x av j pp-f n1, av vmb d d pns12 vmb vdi n1 p-acp j,
(30) sermon (DIV2)
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if wee hold vs not too the thing that Saint Paule speaketh heere, that is too say, that our Lord Iesus intended to knit the knot fast and sure in his owne bodie.
if we hold us not too the thing that Saint Paul speaks Here, that is too say, that our Lord Iesus intended to knit the knot fast and sure in his own body.
cs pns12 vvb pno12 xx av dt n1 cst n1 np1 vvz av, cst vbz av vvb, cst po12 n1 np1 vvd pc-acp vvi dt n1 av-j cc j p-acp po31 d n1.
(30) sermon (DIV2)
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And therfore if any man say, he wil withdrawe himself from the obedience of the Churche:
And Therefore if any man say, he will withdraw himself from the Obedience of the Church:
cc av cs d n1 vvi, pns31 vmb vvi px31 p-acp dt n1 pp-f dt n1:
(30) sermon (DIV2)
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it is all one as if he would cut asunder the senewes of a bodie.
it is all one as if he would Cut asunder the sinews of a body.
pn31 vbz d pi c-acp cs pns31 vmd vvi av dt n2 pp-f dt n1.
(30) sermon (DIV2)
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I pretend peraduenture too loue some bodie, & yit notwithstanding cut asunder the senewes of it euerywhere,
I pretend Peradventure too love Some body, & yet notwithstanding Cut asunder the sinews of it everywhere,
pns11 vvb av av vvi d n1, cc av a-acp vvd av dt n2 pp-f pn31 av,
(30) sermon (DIV2)
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so as the whole bodie being disioynted and dismembered, falleth in a swond, and finally rotteth quite away.
so as the Whole body being disjointed and dismembered, falls in a swond, and finally rotteth quite away.
av c-acp dt j-jn n1 vbg vvn cc vvn, vvz p-acp dt n1, cc av-j vvz av av.
(30) sermon (DIV2)
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Euen so standeth the cace with vs. For wee should link toogither, and God hath prouyded verye well for it.
Eve so Stands the case with us For we should link together, and God hath provided very well for it.
np1 av vvz dt n1 p-acp pno12 c-acp pns12 vmd vvi av, cc np1 vhz vvn av av c-acp pn31.
(30) sermon (DIV2)
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As how? By giuing vs Prophets, Teachers, Shepherds, and Euangelists.
As how? By giving us prophets, Teachers, Shepherd's, and Evangelists.
p-acp q-crq? p-acp vvg pno12 n2, n2, n2, cc n2.
(30) sermon (DIV2)
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Now if wee reiect them, what else is too bee sayd, but that wee bee mynded too breake asunder al the vnitie which our Lord had appoynted too bee among vs? To bee short, Saint Paule sheweth heere, that all such as doo not submit themselues too the doctrine of the Gospell,
Now if we reject them, what Else is to be said, but that we be minded too break asunder all the unity which our Lord had appointed too be among us? To be short, Saint Paul shows Here, that all such as do not submit themselves too the Doctrine of the Gospel,
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(30) sermon (DIV2)
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and yeeld reuerence too the minister therof, are deadly enemyes of Gods people, and seekers of their owne confusion,
and yield Reverence too the minister thereof, Are deadly enemies of God's people, and seekers of their own confusion,
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(30) sermon (DIV2)
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& therfore that men ought too shun them as woolues, bycause they bee vtterly intolerable, inasmuch as they procure the ouerthrowe of the Churche, despyze God in the things that were well ruled,
& Therefore that men ought too shun them as wolves, Because they be utterly intolerable, inasmuch as they procure the overthrown of the Church, despyze God in the things that were well ruled,
cc av d n2 vmd av vvi pno32 c-acp n2, c-acp pns32 vbb av-j j, av c-acp pns32 vvb dt n1 pp-f dt n1, n1 np1 p-acp dt n2 cst vbdr av vvn,
(30) sermon (DIV2)
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and forsake the perfection of all good things.
and forsake the perfection of all good things.
cc vvi dt n1 pp-f d j n2.
(30) sermon (DIV2)
416
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7987
Too bee shorte, Saint Paule addeth immediatly after, that it is the edifying (or building vp of the bodie of Christ.
Too be short, Saint Paul adds immediately After, that it is the edifying (or building up of the body of christ.
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And this serues also to make those yit more abhorred, which wil not yeeld themselues to this spirituall gouernment that our Lord Iesus hath allowed of.
And this serves also to make those yet more abhorred, which will not yield themselves to this spiritual government that our Lord Iesus hath allowed of.
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so long as wee liue in his world, vntill wee bee all gathered vp toogither intoo his kingdome.
so long as we live in his world, until we be all gathered up together into his Kingdom.
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For the bodie of our Lord Iesus ought too bee precious vntoo vs. In deede it had bin ynough if he had sayd, the Church. But by vsing this honorable tytle, Saint Paule sheweth vs, that it is too beynous treason,
For the body of our Lord Iesus ought too be precious unto us In deed it had been enough if he had said, the Church. But by using this honourable title, Saint Paul shows us, that it is too beynous treason,
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for vs too seeke too rend the bodie of our Lord Iesus Christ in peeces.
for us too seek too rend the body of our Lord Iesus christ in Pieces.
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Now it is so, that it cannot be builded vp, that is too say, it cannot bee brought to perfection,
Now it is so, that it cannot be built up, that is too say, it cannot be brought to perfection,
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nor continew in good plyght, but by meane of the preaching of Gods woord.
nor continue in good plight, but by mean of the preaching of God's word.
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So then if wee bee willing that God should be honored and serued, & that our Lord should quietly haue his royal seat among vs, to reigne in the mids of vs:
So then if we be willing that God should be honoured and served, & that our Lord should quietly have his royal seat among us, to Reign in the mids of us:
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if we be willing to be his people, & to liue vnder his protection:
if we be willing to be his people, & to live under his protection:
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if we couet too bee builded vp in the him, & to be ioyned vnto him,
if we covet too be built up in the him, & to be joined unto him,
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& to continue in him vnto the end: to be short, if we desyre our saluation:
& to continue in him unto the end: to be short, if we desire our salvation:
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we must learne to be humble schoollers in receyuing the doctrine of the Gospel, & in herkening to the shepherds that are sent vs,
we must Learn to be humble schoollers in receiving the Doctrine of the Gospel, & in Harkening to the shepherd's that Are sent us,
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as if Iesus Christ spake too vs himself in his own person, assuring our selues that he wil allow of the obedience & submission of our fayth,
as if Iesus christ spoke too us himself in his own person, assuring our selves that he will allow of the Obedience & submission of our faith,
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whē we herken to the mortal men vnto whō he giueth that charge.
when we harken to the Mortal men unto whom he gives that charge.
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Therfore let vs shew the desyre which wee haue that God should be honored, & also the desire and care which we haue of our owne saluation,
Therefore let us show the desire which we have that God should be honoured, & also the desire and care which we have of our own salvation,
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& of the common welfare and edefying of the Churche:
& of the Common welfare and edifying of the Church:
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which thing will then come too passe, when all of vs both great and small doo giue our consentes, that Iesus Christ shall haue his instruments wherby too speake vntoo vs, and drawe vs vntoo him.
which thing will then come too pass, when all of us both great and small do give our consents, that Iesus christ shall have his Instruments whereby too speak unto us, and draw us unto him.
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Which order if wee obserue, he will so blisse vs therby, as wee shall haue cause too glorifie him,
Which order if we observe, he will so bliss us thereby, as we shall have cause too Glorify him,
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for that wee shall see how it hath alwayes bin his will too procure the saluation of our soules,
for that we shall see how it hath always been his will too procure the salvation of our Souls,
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and that he is euer at hand with vs, and will so woork, as wee shal not want any thing that is for our behoofe or profit.
and that he is ever At hand with us, and will so work, as we shall not want any thing that is for our behoof or profit.
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Now let vs fal downe before the maiesty of our good God, with acknowledgment of our faults, praying him to make vs so to feele them,
Now let us fall down before the majesty of our good God, with acknowledgment of our Faults, praying him to make us so to feel them,
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as we may be cast down in our selues, & seeke nothing else but to be set vp agein by him,
as we may be cast down in our selves, & seek nothing Else but to be Set up again by him,
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& that our Lord Iesus may haue such preheminence ouer vs, as we may honour him as he deserueth, that wee beeing vnder him in his keeping, may bee so guyded by his holie spi•i•,
& that our Lord Iesus may have such pre-eminence over us, as we may honour him as he deserves, that we being under him in his keeping, may be so guided by his holy spi•i•,
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11. And the same hath giuen, some Apostles, and some Prophets, and some Euangelists, and some Shehperds and Teachers.
11. And the same hath given, Some Apostles, and Some prophets, and Some Evangelists, and Some Shehperds and Teachers.
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12. For the reparation of the Saynts, too the woork of administration, and for the building vp of Christes bodie,
12. For the reparation of the Saints, too the work of administration, and for the building up of Christ's body,
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13. Vntill wee come all into the vnitie of fayth, and of the knowledge of the sonne of God, in the perfect man,
13. Until we come all into the unity of faith, and of the knowledge of the son of God, in the perfect man,
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vntoo the measure of the full age of Christ.
unto the measure of the full age of christ.
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14. That wee may no more bee babes, vvauering and caryed too and fro vvith euerye vvynd of doctrine, by the vvylinesse of men,
14. That we may no more be babes, wavering and carried too and from with every wind of Doctrine, by the vvylinesse of men,
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and through their craftie conueyances too deceyue vs. WEe haue seene this morning, how God hauing respect of our frayltie, hath voutsafed too vse this meane too drawe vs too him:
and through their crafty conveyances too deceive us we have seen this morning, how God having respect of our frailty, hath vouchsafed too use this mean too draw us too him:
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that is, that wee should be taught familiarly by mortal men lyke our selues, and therin he sheweth also that he had an eye too the thing that myght bee fittest for his seruants.
that is, that we should be taught familiarly by Mortal men like our selves, and therein he shows also that he had an eye too the thing that might be Fittest for his Servants.
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For in saying that he will alwayes send a Prophet in Israell from among the people, he ment too shewe that wee needed not too seeke farre for him,
For in saying that he will always send a Prophet in Israel from among the people, he meant too show that we needed not too seek Far for him,
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but that he would fynd a meane too bee familiarly conuersant among vs Therfore when the Gospell is preached among vs, Gods applying of himself after that maner too our slendernesse, is as much as if he came downe too vs himself.
but that he would find a mean too be familiarly conversant among us Therefore when the Gospel is preached among us, God's applying of himself After that manner too our slenderness, is as much as if he Come down too us himself.
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So little then ought wee too disdeyne the order that he hath set among vs, that our vnthankfulnesse shalbe the more heynous,
So little then ought we too disdain the order that he hath Set among us, that our unthankfulness shall the more heinous,
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if wee consider not how greatly he loueth vs, in that he dealeth with vs after our owne small capacitie.
if we Consider not how greatly he loves us, in that he deals with us After our own small capacity.
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For inasmuch as wee haue not so excellent abilitie as the Angels:
For inasmuch as we have not so excellent ability as the Angels:
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therfore dooth he giue vs such meanes as he knoweth too bee necessarie for vs. Moreouer Saint Paule addeth now, that this must not serue vs for a little tyme only,
Therefore doth he give us such means as he Knoweth too be necessary for us Moreover Saint Paul adds now, that this must not serve us for a little time only,
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but that wee must continew in it all the tyme of our lyfe. For had he not added yit further, the thing that we see:
but that we must continue in it all the time of our life. For had he not added yet further, the thing that we see:
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a man myght say, that we ought in deede to cōforme our selues to the rule that God giueth vs,
a man might say, that we ought in deed to conform our selves to the Rule that God gives us,
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howbeit that must bee but for a whyle, as if a man shold send litle children to schole,
howbeit that must be but for a while, as if a man should send little children to school,
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but that is not to spend their whole lyfe there.
but that is not to spend their Whole life there.
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And so it would haue seemed, that the thing which hath bin spoken heertofore, serued but for a tyme,
And so it would have seemed, that the thing which hath been spoken heretofore, served but for a time,
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and that when wee haue bin trayned in them a yeere or twayne, that ought too suffyze vs,
and that when we have been trained in them a year or twayne, that ought too suffyze us,
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and euery man should be a Clerk wel ynough learned, so as he myght forbeare all instruction afterward.
and every man should be a Clerk well enough learned, so as he might forbear all instruction afterwards.
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But Saint Paule telleth vs, that so long as wee bee in this world, wee must still profit in Gods schoole,
But Saint Paul Telleth us, that so long as we be in this world, we must still profit in God's school,
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and haue our eares beaten dayly with his woord, that wee may on the one syde bee brydled,
and have our ears beaten daily with his word, that we may on the one side be bridled,
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and on the other syde bee strengthened and set foreward more and more.
and on the other side be strengthened and Set forward more and more.
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For put the cace wee were of so good abilitie and capacitie, as too learne all that is for our behoofe, within twoo or three yeeres space:
For put the case we were of so good ability and capacity, as too Learn all that is for our behoof, within twoo or three Years Molle:
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yit are wee so fickle headed, that euery of vs would by and by bee starting out of the way,
yet Are we so fickle headed, that every of us would by and by be starting out of the Way,
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if wee were not hild backe.
if we were not held back.
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Therfore Gods voutsafyng too haue his woord preached vntoo vs euen too our dying day, serueth too make our fayth 〈 ◊ 〉 and stedfast.
Therefore God's voutsafyng too have his word preached unto us even too our dying day, serveth too make our faith 〈 ◊ 〉 and steadfast.
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But there is yit a greater necessitie.
But there is yet a greater necessity.
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Which is, that such as thinke themselues forewardest, if they sift themselues throughly, shall fynd themselues yit farre of from the marke that they runne at.
Which is, that such as think themselves forewardest, if they sift themselves thoroughly, shall find themselves yet Far of from the mark that they run At.
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And therfore it standeth vs vppon, too bee strengthened dayly more and more, and to haue the lyght of our fayth increaced, And Therefore it Stands us upon, too be strengthened daily more and more, and to have the Light of our faith increased,
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after the maner of the day, which we see to grow still bryghter & bryghter vntoo hygh noone.
After the manner of the day, which we see to grow still bryghter & bryghter unto high noon.
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So must we profit still more and more, till the daysonne of ryghtuousenesse appeere vntoo vs. Trew it is that men are so stout harted as a number of them will not beleeue it:
So must we profit still more and more, till the daysonne of ryghtuousenesse appear unto us True it is that men Are so stout hearted as a number of them will not believe it:
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but that is bycause they bee contented with their assishnesse.
but that is Because they be contented with their assishnesse.
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For yee shall see a great sort so proud and presumptuous, bycause they haue studyed three or fower latin words, that to their owne seeming they passe all the greatest doctors in the world, A•d surely they also which doo but begin too study some science, beare themselues in hand that they bee alredy come too the perfection of it,
For ye shall see a great sort so proud and presumptuous, Because they have studied three or fower latin words, that to their own seeming they pass all the greatest Doctors in the world, A•d surely they also which do but begin too study Some science, bear themselves in hand that they be already come too the perfection of it,
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and yit haue they scarsely entered into it.
and yet have they scarcely entered into it.
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In lyke cace is it with handy craftes, in so much that there is none so bold as blynd bayard:
In like case is it with handy crafts, in so much that there is none so bold as blind bayard:
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he sticketh lesse to do al things, than the man that hath greatly profited. So is it also with these lyghtheaded Christiās:
he sticketh less to do all things, than the man that hath greatly profited. So is it also with these lyghtheaded Christiās:
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get they once some saying of the scripture at theyr tunges end, and behold, they bee (too their ow• seeming) as half Angels,
get they once Some saying of the scripture At their tongues end, and behold, they be (too their ow• seeming) as half Angels,
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and they neuer passe of profiting any more.
and they never pass of profiting any more.
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But they that apply their whole indeuer to learne stil in Gods schoole, doo fynd themselues behynd hand at a ten or twenty yeeres end.
But they that apply their Whole endeavour to Learn still in God's school, do find themselves behind hand At a ten or twenty Years end.
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Yee old men, come heare him that was before all tyme, sayth he (speaking of our Lord Iesus Christ) he is appeered.
Ye old men, come hear him that was before all time, say he (speaking of our Lord Iesus christ) he is appeared.
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Howsoeuer the world go, let vs marke well how the Apostle sayeth heere, that God will not haue vs trayned in the Gospell for a twoo or three yeeres only,
Howsoever the world go, let us mark well how the Apostle Saith Here, that God will not have us trained in the Gospel for a twoo or three Years only,
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but he will haue vs go through with it, so that if wee liued a hundred yeeres and vpward in this world,
but he will have us go through with it, so that if we lived a hundred Years and upward in this world,
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yit must wee bee schollers still, and all our wisdome is too knowe that we be not yit come so neere too our perfection,
yet must we be Scholars still, and all our Wisdom is too know that we be not yet come so near too our perfection,
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but that wee had neede too go foreward still.
but that we had need too go forward still.
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And heeruppon wee must euery of vs for his own part stirre vp and spurre foorth our selues:
And Hereupon we must every of us for his own part stir up and spur forth our selves:
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and therwithall God must bee so gracious too vs, as to be alwayes redy to continew his teaching of vs styll withou• •eassing,
and therewithal God must be so gracious too us, as to be always ready to continue his teaching of us still withou• •eassing,
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so as wee maye neuer bee weerye.
so as we may never be weary.
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And when wee haue one day learned some lesson that may d•o vs good, let vs assure our selues that the same is not so wel printed in our harts as nedeth,
And when we have one day learned Some Lesson that may d•o us good, let us assure our selves that the same is not so well printed in our hearts as needeth,
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nor yit so wel knowen of vs as were reuqisite.
nor yet so well known of us as were reuqisite.
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And Agein, that when wee haue learned one poynt, yea twoo or three, wee want yit much more,
And Again, that when we have learned one point, yea twoo or three, we want yet much more,
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and ther• is not a man so well qualified, which hath not neede too bee exhorted still.
and ther• is not a man so well qualified, which hath not need too be exhorted still.
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Too bee short, let vs assure our selues in any wyse, that Gods ordeyning of this gouernment in his Church, that the Gospell should bee preached, is too the intent, that as long as wee bee in this earthly pilgrimage, wee should resort continually too the schoole where God teacheth vs:
Too be short, let us assure our selves in any wise, that God's ordaining of this government in his Church, that the Gospel should be preached, is too the intent, that as long as we be in this earthly pilgrimage, we should resort continually too the school where God Teaches us:
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for wee walke by beleefe (sayeth Saint Paule) and not by eysyght. for we walk by belief (Saith Saint Paul) and not by eysyght.
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Wherin he sheweth that we bee not yit of capacitie to behold Gods glory, (according also as S. Iohn sayeth in his first Epistle,) nother shalbee vntill wee bee all wholly transfigured and made lyke vntoo God:
Wherein he shows that we be not yet of capacity to behold God's glory, (according also as S. John Saith in his First Epistle,) neither shalbe until we be all wholly transfigured and made like unto God:
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and then shall wee see him (sayeth he) as he is.
and then shall we see him (Saith he) as he is.
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As now as (S. Paule sayeth in another place) wee see but in part, and we knowe but in part, verily bycause wee walke but in beleefe.
As now as (S. Paul Saith in Another place) we see but in part, and we know but in part, verily Because we walk but in belief.
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Nowe whence springeth fayth? How is it nurrished and increaced. By the woord of God.
Now whence springs faith? How is it nurrished and increased. By the word of God.
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When wee haue preaching, and are diligent too bee edifyed by it: that is the first poynt wherby, and wherat our fayth beginneth:
When we have preaching, and Are diligent too be edified by it: that is the First point whereby, and whereat our faith begins:
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and that is the meane wherby it continueth and increaceth till it bee throughly perfected, as wee shall see.
and that is the mean whereby it Continueth and increaceth till it be thoroughly perfected, as we shall see.
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And for the same cause dooth S. Iohn call both old men and young men,
And for the same cause doth S. John call both old men and young men,
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and such as are in the flower of their age, too the intent they should all submit themselues too the obedience of the Gospell.
and such as Are in the flower of their age, too the intent they should all submit themselves too the Obedience of the Gospel.
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And you stronger sort, know yee wherin your strength lyeth. Too bee short, S. Paule sheweth vs heere, that Gods children must be so humble,
And you Stronger sort, know ye wherein your strength lies. Too be short, S. Paul shows us Here, that God's children must be so humble,
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as to submit themselues too instruction and teaching from day too day and from yeere to yeere,
as to submit themselves too instruction and teaching from day too day and from year to year,
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and consider that they bee not yit come whyther they woulde and should.
and Consider that they be not yet come whither they would and should.
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And too the same purpose dooth he adde, Vntill wee bee knit all toogither in the vnitie of fayth.
And too the same purpose doth he add, Until we be knit all together in the unity of faith.
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Forasmuch as wee myght quyte start away, and no brydle could holde vs backe, if necessitie once constreyned vs, (as I haue shewed you already this morning:
Forasmuch as we might quite start away, and no bridle could hold us back, if necessity once constrained us, (as I have showed you already this morning:
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therfore S. Paule telleth vs, that wee bee not yit come too the poynt, which these fantasticall persons that are puffed vp with their vayne ouerweening, (doo thinke themselues too bee come vntoo,) as though they wanted nothing more:
Therefore S. Paul Telleth us, that we be not yet come too the point, which these fantastical Persons that Are puffed up with their vain overweening, (do think themselves to be come unto,) as though they wanted nothing more:
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S. Paule sayth, wee be not there yit.
S. Paul say, we be not there yet.
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Trew it is, that wee ought too indeuer too bee all one (as I haue shewed already:) for without concord there can bee nother Church nor religion among vs, nother is God honored and serued:
True it is, that we ought too endeavour too be all one (as I have showed already:) for without concord there can be neither Church nor Religion among us, neither is God honoured and served:
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neuerthelesse wee doo but go •••ward still vntoo this concord as wee doo too all other vertues.
nevertheless we do but go •••ward still unto this concord as we do too all other Virtues.
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And so long as wee liue in this world, wee alwayes go still further and further, according whervntoo this lyfe is not in vayne named a race or way, appoynted vs of God.
And so long as we live in this world, we always go still further and further, according whervntoo this life is not in vain nam a raze or Way, appointed us of God.
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After that maner then dooth he speake vntoo vs of the vnitie of fayth:
After that manner then doth he speak unto us of the unity of faith:
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not that the Christians ought too varye one from another, and to maynteyne contrary opinions whyle they be in the trade of profiting:
not that the Christians ought too vary one from Another, and to maintain contrary opinions while they be in the trade of profiting:
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but S. Paule sheweth, that their fayth cannot bee all one, vntill it bee well settled.
but S. Paul shows, that their faith cannot be all one, until it be well settled.
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Now there will alwayes bee imperfections and infirmities, there will alwayes bee cloudes of ignorance. And therefore wee must keepe on too the marke that is set vs downe heere.
Now there will always be imperfections and infirmities, there will always be Clouds of ignorance. And Therefore we must keep on too the mark that is Set us down Here.
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Furthermore, wee must marke well what S. Paule addeth, concerning the knowing of the sonne of God.
Furthermore, we must mark well what S. Paul adds, Concerning the knowing of the son of God.
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For therein he sheweth vs the summe of our fayth:
For therein he shows us the sum of our faith:
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which is, not too wander too and fro, but too knowe what Iesus Christ is, what at his power is,
which is, not too wander too and from, but too know what Iesus christ is, what At his power is,
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and what benefites he bringeth vs. That is the trew perfectnesse of fayth. Therfore I said, that it is a notable poynt.
and what benefits he brings us That is the true perfectness of faith. Therefore I said, that it is a notable point.
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For wee see how the wretched world hath bin misseledde and beguyled heretoofore, and still is in the popedome, where they which haue some deuoutnesse, torment themselues greatly,
For we see how the wretched world hath been misseledde and beguiled heretofore, and still is in the popedom, where they which have Some devoutness, torment themselves greatly,
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and take paynes too inquyre of this and that, alwayes full of hartbytings, alwayes full of questionings,
and take pains too inquire of this and that, always full of hartbytings, always full of questionings,
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and yit are still of that sort, whom S. Paule reporteth too bee euer learning, and neuer a whit the wyzer.
and yet Are still of that sort, whom S. Paul Reporteth too be ever learning, and never a whit the wyzer.
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S. Paule speaketh there of these Hypocrites which despyze the simplicitie of the Gospell, and turne away from Iesus Christ, too follow• theyr owne foolishe inuentions.
S. Paul speaks there of these Hypocrites which despyze the simplicity of the Gospel, and turn away from Iesus christ, too follow• their own foolish Inventions.
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They will haue their speculations on eyther syde, and they will take payne ynough: but yit shall they neuer bee the wyzer.
They will have their speculations on either side, and they will take pain enough: but yet shall they never be the wyzer.
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For inasmuch as all the treasures of wisedome and vnderstanding are layd vp in Iesus Christ, wee must ame at him: For inasmuch as all the treasures of Wisdom and understanding Are laid up in Iesus christ, we must ame At him:
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in him onely shall wee fynde the whole substaunce of our saluation.
in him only shall we find the Whole substance of our salvation.
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When wee once knowe that Iesus Christ is giuen vs of God his father, too reconcyle vs by his death and passion:
When we once know that Iesus christ is given us of God his father, too reconcile us by his death and passion:
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when wee once know• that it is he onely in whom wee must seeke our ryghtuousnesse,
when we once know• that it is he only in whom we must seek our Righteousness,
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when wee once knowe that wee bee washed from all spots and vnclenenesse by his blud, that he hath made satisfaction for all our dettes wherin wee were indetted, that he by his holy spirit hath sanctifyed vs and dedicated vs too the •eruice of God, and that he is our aduocate too make vs fynde fauour in all our prayers and supplications:
when we once know that we be washed from all spots and vnclenenesse by his blood, that he hath made satisfaction for all our debts wherein we were indebted, that he by his holy Spirit hath sanctified us and dedicated us too the •eruice of God, and that he is our advocate too make us find favour in all our Prayers and supplications:
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I say, when w•e once knowe this:
I say, when w•e once know this:
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wee may despyze all the things which the other sort thinke themselues too know, & which they haue imagined without any certeintie.
we may despyze all the things which the other sort think themselves too know, & which they have imagined without any certainty.
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For that cause therfore dooth S. Paule adde heere expresly the knowing of the sonne of God, too the end to defyne the better what the woord Fayth importeth.
For that cause Therefore doth S. Paul add Here expressly the knowing of the son of God, too the end to define the better what the word Faith imports.
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For it runneth roundly ynough in mens mouthes: and euery man will say he beleeueth:
For it Runneth roundly enough in men's mouths: and every man will say he Believeth:
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but in the meane while, if these men which vaunt themselues with full mouth too bee as pillers of the Church,
but in the mean while, if these men which vaunt themselves with full Mouth too be as pillars of the Church,
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and as good catholikes as may bee, (as the world sees well ynough,) bee demaunded what faith is: they stop short of it.
and as good Catholics as may be, (as the world sees well enough,) be demanded what faith is: they stop short of it.
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They will say perchaunce, it is too beleeue in God: (yea:) but the Turkes and Papistes will say so too:
They will say perchance, it is too believe in God: (yea:) but the Turkes and Papists will say so too:
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and yit for all that 〈 ◊ 〉 will condemne the Turkes, bycause they know not what beleefe is.
and yet for all that 〈 ◊ 〉 will condemn the Turkes, Because they know not what belief is.
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As much is too bee sayd of Papists.
As much is to be said of Papists.
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And wherin differ wee from them, wee (I say) that call our selues Christians? In knowing that God hath sent vs Iesus Christ too leade vs vp hygher,
And wherein differ we from them, we (I say) that call our selves Christians? In knowing that God hath sent us Iesus christ too lead us up higher,
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so as wee bee sure that bycause he is our father, he will not lay our sinnes too our charge,
so as we be sure that Because he is our father, he will not lay our Sins too our charge,
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but receyueth vs intoo his fauour through his owne free goodnesse, accepting vs for ryghtuous,
but receiveth us into his favour through his own free Goodness, accepting us for righteous,
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when wee condemne our selues by trew repentance, and seeke all our welfare in Iesus Christ, acknowledging that there is nothing in vs but vtter cursednesse.
when we condemn our selves by true Repentance, and seek all our welfare in Iesus christ, acknowledging that there is nothing in us but utter cursedness.
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Yee see then that our Lord Iesus Christ is the very marke or whyte wherat wee ame.
Ye see then that our Lord Iesus christ is the very mark or white whereat we ame.
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If a man should shoote in a long bowe, or in a Crosse bowe, or in a Gunne,
If a man should shoot in a long bow, or in a Cross bow, or in a Gun,
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and haue no mark or white before him, but should discharge at aduenture, now this way, now that way:
and have no mark or white before him, but should discharge At adventure, now this Way, now that Way:
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what a shooting were that? Euen so standes the cace with al them that ame not at our Lord Iesus Christ.
what a shooting were that? Eve so Stands the case with all them that am not At our Lord Iesus christ.
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For they doo but roue, and intangle them selues in many a pecke of trubbles:
For they do but rove, and entangle them selves in many a peck of Troubles:
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and wee should bee euer in daunger to bee misledde and de•eiued by men, if wee did not knowe Iesus Christ,
and we should be ever in danger to be misled and de•eiued by men, if we did not know Iesus christ,
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and settle our whole contentation in hym, assuring our selues that he is the whole summe of our fayth.
and settle our Whole contentation in him, assuring our selves that he is the Whole sum of our faith.
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Now Saint Paule addeth yit further, that the same is for the age of perfection, and for our true accomplishment.
Now Saint Paul adds yet further, that the same is for the age of perfection, and for our true accomplishment.
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Wherby he doth vs too wit (as I haue touched alredy) that so long as wee liue in this world, wee must still growe and go foreward, knowing that there are still manie infirmities in vs,
Whereby he does us too wit (as I have touched already) that so long as we live in this world, we must still grow and go forward, knowing that there Are still many infirmities in us,
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and that wee bee not yit come too our full greatnesse.
and that we be not yet come too our full greatness.
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Yit is it not therfore too bee sayd, that wee bee litle children still, as he will adde anon after:
Yet is it not Therefore too be said, that we be little children still, as he will add anon After:
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but here he setteth downe as it were three degrees of age.
but Here he sets down as it were three Degrees of age.
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First infanc•e and chyldhod, secondly the yeeres aboue twelue, before there bee yit discretion and skill to gouerne our selues, in which tyme wee must still profit more and more.
First infanc•e and chyldhod, secondly the Years above twelue, before there be yet discretion and skill to govern our selves, in which time we must still profit more and more.
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And when a man is come too the age of fortie yeeres, then is he is his cheefe state.
And when a man is come too the age of fortie Years, then is he is his chief state.
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For by that tyme he ought too haue some trade both of bodie and mynd, wheron too stay and rest.
For by that time he ought too have Some trade both of body and mind, whereon too stay and rest.
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Not that wee must not profit still euen at threescore yeeres: but I speake of the similitude that Saint Paule setteth downe heere.
Not that we must not profit still even At threescore Years: but I speak of the similitude that Saint Paul sets down Here.
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First therfore he sayth, that wee must herken too the Gospell, till wee bee come too full age.
First Therefore he say, that we must harken too the Gospel, till we be come too full age.
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And when is that? At our death, sayeth he. For heere wee must not count our yeeres after the manner of men.
And when is that? At our death, Saith he. For Here we must not count our Years After the manner of men.
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After a man is once past fiftie, too all seeming he decayeth both in his senses and in his wit,
After a man is once passed fiftie, too all seeming he decayeth both in his Senses and in his wit,
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But Saint Paule sayth, that wee shall neuer bee at our full growth, till wee bee rid of this bodie.
But Saint Paul say, that we shall never be At our full growth, till we be rid of this body.
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So then, the spirituall age of Christians is when they bee gone out of this world.
So then, the spiritual age of Christians is when they be gone out of this world.
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But now let vs see what manner of ones wee bee, since wee beganne too profit in the Gospell.
But now let us see what manner of ones we be, since we began too profit in the Gospel.
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Wee bee lyke a chylde that is halfe a man. He is past fifteene yeere old, or perhappes past twentie:
we be like a child that is half a man. He is passed fifteene year old, or perhaps passed twentie:
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& yit he ceasseth not to learne styl dayly, for he hath needde of it,
& yet he ceaseth not to Learn still daily, for he hath needde of it,
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and he is sure, that although he haue studied (a good whyle,) yit is he not come too the last step, he hath not gotten so settled and stayed a iudgment as were requisite.
and he is sure, that although he have studied (a good while,) yet is he not come too the last step, he hath not got so settled and stayed a judgement as were requisite.
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Howbeeit, it may well come too passe, that a child of twentie yeeres shall haue all the sciences at his fingers endes, wherein he hath bin trayned and instructed:
Howbeit, it may well come too pass, that a child of twentie Years shall have all the sciences At his fingers ends, wherein he hath been trained and instructed:
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but yit shall he bee neuerthelesse lyght headed for all that, nother shall he haue the skyll too apply them too his vse,
but yet shall he be nevertheless Light headed for all that, neither shall he have the skill too apply them too his use,
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bycause he is not yit rype:
Because he is not yet ripe:
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for he is but lyke greene Corne, or lyke as when a vyneyard makes a fayre show of a good vintage,
for he is but like green Corn, or like as when a Vineyard makes a fair show of a good vintage,
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but the grapes are not yit rype. Euen so is it with that age.
but the grapes Are not yet ripe. Eve so is it with that age.
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And for that cause Saint Paule sayth by a similitude, that as long as Christians are alyue,
And for that cause Saint Paul say by a similitude, that as long as Christians Are alive,
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although they were threescore, yea foure score, or fyue score yeeres old, yit must they bee still lyke children, not too chyldren of wit,
although they were threescore, yea foure score, or fyue score Years old, yet must they be still like children, not too children of wit,
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but too young striplings which are of age to profite, and doo willingly submit and suffer themselues too bee gouerned,
but too young striplings which Are of age to profit, and do willingly submit and suffer themselves to be governed,
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bycause they knowe well they bee not yit of rype discretion.
Because they know well they be not yet of ripe discretion.
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Neuerthelesse Saynt Paule telleth vs, wee must not bee lyke lyttle babes that haue yit nother wit nor discretion, nor can scarsely yit discerne betweene good and bad.
Nevertheless Saint Paul Telleth us, we must not be like little babes that have yet neither wit nor discretion, nor can scarcely yet discern between good and bad.
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First and formest therfore wee must beare this lesson well in mynd, that when wee haue seene and tryed neuer so much in the world,
First and formest Therefore we must bear this Lesson well in mind, that when we have seen and tried never so much in the world,
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and traueled from place too place, and bin exercyzed in manye affayres:
and traveled from place too place, and been exercyzed in many affairs:
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though we thinke our selues to be the politikest in the world, yit are wee not so wyse, that wee neede to learne no more.
though we think our selves to be the politikest in the world, yet Are we not so wise, that we need to Learn no more.
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And why? For heere the cace concerneth Gods wisdome, which passeth all the wit of man,
And why? For Here the case concerns God's Wisdom, which passes all the wit of man,
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and wee may bee commended ynough and too much of the world, and yit wee shall know things but in part, and therfore let vs not deceyue our selues.
and we may be commended enough and too much of the world, and yet we shall know things but in part, and Therefore let us not deceive our selves.
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Therfore away with this fond ouerweening, too thinke our selues wyse ynough, (I spake euen of them that are able too teathe others) and let vs continew scollers still.
Therefore away with this found overweening, too think our selves wise enough, (I spoke even of them that Are able too teathe Others) and let us continue Scholars still.
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For although Iesus Christ haue appoynted certein too bee as leaders and guydes too shewe other men the way:
For although Iesus christ have appointed certain too be as leaders and guides too show other men the Way:
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yit dooth it not follow, that they bee so wyse, that they must not bee learners as well as the rest.
yet doth it not follow, that they be so wise, that they must not be learners as well as the rest.
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For he that speaketh, must take instruction by it himself, and a man shall neuer be meete too declare Gods will vntoo other men, except he himself learne dayly.
For he that speaks, must take instruction by it himself, and a man shall never be meet too declare God's will unto other men, except he himself Learn daily.
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The thing then whiche wee haue too beare in mynde, is, that wee must bee throughly perswaded, that if wee profit not our selues, wee go lyke Seacrabbes.
The thing then which we have too bear in mind, is, that we must be thoroughly persuaded, that if we profit not our selves, we go like Seacrabbes.
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For they that go not foreward in the doctrine of saluation, vaunt they neuer so much of their being taught in Gods schoole, doo vndoubtedly go backe.
For they that go not forward in the Doctrine of salvation, vaunt they never so much of their being taught in God's school, do undoubtedly go back.
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And therfore let vs beware in any wyse that wee fall not asleepe, or stand still at a stay,
And Therefore let us beware in any wise that we fallen not asleep, or stand still At a stay,
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as though there were no more too bee learned.
as though there were no more to be learned.
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And let vs consider that our lyfe is lykened too a way, and thervppon learne too go foreward still,
And let us Consider that our life is likened too a Way, and thereupon Learn too go forward still,
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and too gayne alwayes some ground, and too spurre and etch foorth our slouthfulnesse and slowenesse,
and too gain always Some ground, and too spur and etch forth our slothfulness and slowenesse,
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so as it may from day too day appeere, that wee haue gotten some knowledge more than afore:
so as it may from day too day appear, that we have got Some knowledge more than afore:
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eyther by vnderstanding better the things which we thought too haue bin throughly printed in our myndes,
either by understanding better the things which we Thought too have been thoroughly printed in our minds,
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or by conceyuing some other poynt by other folkes instruction, which was vnknowen too vs afore.
or by conceiving Some other point by other folks instruction, which was unknown too us afore.
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So then, let vs increace the hoord of that treasure from day too day.
So then, let us increase the hoard of that treasure from day too day.
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And if olde folk bee so much the carefuller too gather goods, as they drawe neerer too their graue,
And if old folk be so much the carefuller too gather goods, as they draw nearer too their graven,
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8173
bycause they see themselues too bee weake, and too haue neede of succour, and are alwayes afrayd to bee destitute of mans ayde, insomuch that that forecast of theirs, driueth them to burning couet•usnesse:
Because they see themselves to be weak, and too have need of succour, and Are always afraid to be destitute of men aid, insomuch that that forecast of theirs, Driveth them to burning couet•usnesse:
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ought not wee on our syde too bee greatly ashamed, if wee make not prouision of Gods woord in our old age, seeing wee perceyue how there is much feeblenesse and sin still in vs? or if wee labour not too bee continually still inlyghtened euen tyll the daysonne of ryghtuousnesse (which is our Lord Iesus Christ) shyne vppon vs, as at hygh noone, seeing wee fynde our owne ignorance by experience.
ought not we on our side too be greatly ashamed, if we make not provision of God's word in our old age, seeing we perceive how there is much feebleness and since still in us? or if we labour not too be continually still inlyghtened even till the daysonne of Righteousness (which is our Lord Iesus christ) shine upon us, as At high noon, seeing we find our own ignorance by experience.
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Yee see then that the meane too put this doctrine of Saint Paules in vre, is first too humble our selues in such wyse,
Ye see then that the mean too put this Doctrine of Saint Paul's in use, is First too humble our selves in such wise,
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as no man take more vppon him through vayne selfweening, than belongs vntoo him, but that wee will keepe on our way aduyzedly, assuring our selues that we bee not yit come too our wayes end.
as no man take more upon him through vain selfweening, than belongs unto him, but that we will keep on our Way aduyzedly, assuring our selves that we be not yet come too our ways end.
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And that is the cause also why Saint Paul sayd, that he looked not backe to the things he had doone alredye,
And that is the cause also why Saint Paul said, that he looked not back to the things he had done already,
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but foreward vntoo the things that remayned. Saint Paule had made a greate iorney, and taken much peyne for the Gospels sake:
but forward unto the things that remained. Saint Paul had made a great journey, and taken much pain for the Gospels sake:
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he had bin taken vp afore into the third heauen:
he had been taken up afore into the third heaven:
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and there he had heard and seene secret things, which it was not lawfull for him to speake of among men. and there he had herd and seen secret things, which it was not lawful for him to speak of among men.
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Yee see then, that he was as a man that had bin taught in the schoole of Angels:
Ye see then, that he was as a man that had been taught in the school of Angels:
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and as in respect of men, he had passed all the other Apostles:
and as in respect of men, he had passed all the other Apostles:
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and yit for all this, he sayeth he streyneth himselfe forewarde, and laboureth too atteyne too the marke wherat he amed.
and yet for all this, he Saith he straineth himself forward, and Laboureth too attain too the mark whereat he amed.
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Now if Saint Paule spake so:
Now if Saint Paul spoke so:
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what ought wee too doo, which are yit as it were but at our Apcie? Then as concerning this full rypenesse of age, let vs assure our selues that wee cannot forbeare new and dayly instruction,
what ought we too do, which Are yet as it were but At our Apcie? Then as Concerning this full rypenesse of age, let us assure our selves that we cannot forbear new and daily instruction,
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vntill wee bee quyte rid of all the infirmities of our flesh.
until we be quite rid of all the infirmities of our Flesh.
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Untill wee bee departed out of this world, wee must suffer our selues too bee guyded and gouerned lyke teachable and meeke young folk,
Until we be departed out of this world, we must suffer our selves too be guided and governed like teachable and meek young folk,
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and wee must beeleeue good counsell, assuring our selues that wee haue neede of it.
and we must beeleeue good counsel, assuring our selves that we have need of it.
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Therfore Saint Paule attributeth that (full rypenesse of age) too our Lord Iesus Christ,
Therefore Saint Paul attributeth that (full rypenesse of age) too our Lord Iesus christ,
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as if he should say, that men beguyle themselues through their owne fond rashnesse, by beholding themselues in them selues.
as if he should say, that men beguile themselves through their own found rashness, by beholding themselves in them selves.
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For know we once what Iesus Christ is, wee shal perceyue full well, that there are yit manie imperfections in vs. He is called the wisdome of God his father, he is called his euerlasting woord, he is called his image. For know we once what Iesus christ is, we shall perceive full well, that there Are yet many imperfections in us He is called the Wisdom of God his father, he is called his everlasting word, he is called his image.
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And all this is too the end that wee should learne of him, and behold Gods glorie in his person, which otherwyse were inuisible vntoo vs. But now, can wee comprehend Gods infinite wisdome? Can wee atteyne too the vnderstanding of Gods glorie, so as wee may haue the full syght of it? Alas wee bee farre short of it.
And all this is too the end that we should Learn of him, and behold God's glory in his person, which otherwise were invisible unto us But now, can we comprehend God's infinite Wisdom? Can we attain too the understanding of God's glory, so as we may have the full sight of it? Alas we be Far short of it.
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Therfore whensoeuer wee be tempted with foolish ouerweening, too think wee knowe more than wee doo: Therefore whensoever we be tempted with foolish overweening, too think we know more than we do:
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let vs lift vp our eyes too our Lord Iesus Christ, and not presume in our selues, as many fantasticall persons doo.
let us lift up our eyes too our Lord Iesus christ, and not presume in our selves, as many fantastical Persons do.
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For when wee 〈 ◊ 〉 knowe that our wisdome is in our Lord Iesus Christ,
For when we 〈 ◊ 〉 know that our Wisdom is in our Lord Iesus christ,
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then shall wee well perceyue that wee bee yit farre from it.
then shall we well perceive that we be yet Far from it.
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when wee begin too knowe what it is too liue among men. Then after that maner it dooth vs good to be babes or little children.
when we begin too know what it is too live among men. Then After that manner it doth us good to be babes or little children.
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Herewithall Saint Paule warneth vs also, that it is not in our owne power or cunning too beleeue faythfully, but th•t wee must be fayne too haue it giuen vntoo vs. Trew it is that wee must doo our indeuer, that our fayth may bee stablished:
Herewithal Saint Paul warneth us also, that it is not in our own power or cunning too believe faithfully, but th•t we must be fain too have it given unto us True it is that we must do our endeavour, that our faith may be established:
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wee must bee diligent in hearing Gods word, we must haunt Sermons, we must reade, we must herken too good exhortations,
we must be diligent in hearing God's word, we must haunt Sermons, we must read, we must harken too good exhortations,
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and too all good doctrine, wherby wee may fare the better: wee must giue good heede too those things.
and too all good Doctrine, whereby we may fare the better: we must give good heed too those things.
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And yit notwithstanding wee must not presume any whit vppon our owne cunning, as though our wit were able of it self too receyue learning and instructiō:
And yet notwithstanding we must not presume any whit upon our own cunning, as though our wit were able of it self too receive learning and instruction:
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but let vs learne that our Lord Iesus Christ must bring vs too that by his holie spirit.
but let us Learn that our Lord Iesus christ must bring us too that by his holy Spirit.
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So then let vs bee lowely, that wee may bee the schollers of our God:
So then let us be lowly, that we may be the Scholars of our God:
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and that lowelinesse importeth a ridding of our selues from all selfweening, and an abcing of our selues, knowing that wee haue no more than is giuen vs of God.
and that Loveliness imports a ridding of our selves from all selfweening, and an abcing of our selves, knowing that we have no more than is given us of God.
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Also on the contrarie part Saint Paule sayeth, that wee must not bee as little children wauering with euerie blast of doctrine,
Also on the contrary part Saint Paul Saith, that we must not be as little children wavering with every blast of Doctrine,
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or being tossed and turmoyled too and fro, as chaffe vvith the vvynd: and too bee short, that vvee must not bee beguyled by the vvylynesse of men. or being tossed and turmoiled too and from, as chaff with the wind: and too be short, that we must not be beguiled by the vvylynesse of men.
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Heere wee see yit better the thing tha• I touched heertoofoore: which is, that Saint Paule setteth downe as it were three ages.
Here we see yet better the thing tha• I touched heertoofoore: which is, that Saint Paul sets down as it were three ages.
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The first is, as a Chyldhood.
The First is, as a Chyldhood.
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And which is that? It is before we haue anie instruction at all, when wee be yit as it were half beasts, without discretion too discerne Gods truthe.
And which is that? It is before we have any instruction At all, when we be yet as it were half beasts, without discretion too discern God's truth.
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And there bee many such children in the world. At what age? Euen at three or fouer score yeeres.
And there be many such children in the world. At what age? Eve At three or fouer score Years.
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For here Saint Paule speaks by a liknesse or resembla•nce, & stands not vpon the accounting of dayes, moonethes, or yeeres.
For Here Saint Paul speaks by a likeness or resembla•nce, & Stands not upon the accounting of days, months, or Years.
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His meaning then is, that such as are wauering and floting lyke a bote that is tossed vppon the water, are little children.
His meaning then is, that such as Are wavering and floating like a boat that is tossed upon the water, Are little children.
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It it is trew that the scripture dooth sundry tymes vse the woord (Chyld) in another sense:
It it is true that the scripture doth sundry times use the word (Child) in Another sense:
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as when Saint Peter exhorteth vs too bee as newborne babes, and too desyre the milk of soundnesse,
as when Saint Peter exhorteth us too be as newborn babes, and too desire the milk of soundness,
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yea euen with putting away of all malice.
yea even with putting away of all malice.
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Also our Lord Iesus exhorteth vs too bee as babes, that is too say, vnpuffed vp with presumption and pryde,
Also our Lord Iesus exhorteth us too be as babes, that is too say, vnpuffed up with presumption and pride,
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so as wee mak• no reckening of our selues, ne be trubbled with the lusts that vex• vs,
so as we mak• not reckoning of our selves, ne be trubbled with the Lustiest that vex• us,
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Now I told you that the world is too full of such babes, which harden themselues in their brutishnesse and ignorance.
Now I told you that the world is too full of such babes, which harden themselves in their brutishness and ignorance.
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And in good sooth, how manie shall a man fynde which are so throughly settled in Gods truth,
And in good sooth, how many shall a man find which Are so thoroughly settled in God's truth,
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as they cannot bee made too daunce after another mannes pype, as Saint Paule speaketh of them heere? For if it bee demaunded what the Gospell is, some will answere, it must needes bee a good thing bycause God is the author of it:
as they cannot be made too dance After Another Man's pipe, as Saint Paul speaks of them Here? For if it be demanded what the Gospel is, Some will answer, it must needs be a good thing Because God is the author of it:
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but in the meane whyle, too bee able too yeelde a reason of theyr fayth, is no poynt of their skill,
but in the mean while, too be able too yield a reason of their faith, is no point of their skill,
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but they harden themselues in their ignorance, yea and couet too bee as lyttle babes styll.
but they harden themselves in their ignorance, yea and covet too be as little babes still.
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Othersome can well ynough skill too yeeld an account, in such wyse as a man woulde deeme there were some good roote of fayth in them:
Othersome can well enough skill too yield an account, in such wise as a man would deem there were Some good root of faith in them:
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and yit for all that, if there come but one blast of wynd, yee shall see them in such perplexitie, that they wote not any more in what God they beleeue.
and yet for all that, if there come but one blast of wind, ye shall see them in such perplexity, that they wot not any more in what God they believe.
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For if there ryse vp any heresyes or stumbling blockes, the most part of those that spake woonders afore, are so wyndshaken as too saye,
For if there rise up any heresies or stumbling blocks, the most part of those that spoke wonders afore, Are so wyndshaken as too say,
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How now? There were neuer such opinions heard of:
How now? There were never such opinions herd of:
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and what meaneth this? Which may a man holde for the best? But in so dooing they shewe well ynough, (as I sayd afore) that they neuer streyned themselues,
and what means this? Which may a man hold for the best? But in so doing they show well enough, (as I said afore) that they never strained themselves,
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ne tooke any great payne too go forwarde, that they myght no more bee so wauering.
ne took any great pain too go forward, that they might no more be so wavering.
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Furthermore, besydes this lykening of men vntoo babes, Saint Paule setteth downe yit other similitudes, saying, that such folkes are as reedes that are shaken vvith euery vvynd, or as a boate that floteth vppon the waues of the sea, or of some Lake.
Furthermore, besides this lykening of men unto babes, Saint Paul sets down yet other Similitudes, saying, that such folks Are as redes that Are shaken with every wind, or as a boat that floateth upon the waves of the sea, or of Some Lake.
av, p-acp d n-vvg pp-f n2 p-acp n2, n1 np1 vvz a-acp av j-jn n2, vvg, cst d n2 vbr p-acp n2 cst vbr vvn p-acp d n1, cc p-acp dt n1 cst vvz p-acp dt n2 pp-f dt n1, cc pp-f d n1.
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In deede this belongeth not too little babes:
In deed this belongeth not too little babes:
p-acp n1 d vvz xx av j n2:
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but Saint Paules intent was also too shewe howe wretched their state is, which are not throughly grounded in the Gospell.
but Saint Paul's intent was also too show how wretched their state is, which Are not thoroughly grounded in the Gospel.
cc-acp n1 npg1 n1 vbds av av vvi c-crq j po32 n1 vbz, r-crq vbr xx av-j vvn p-acp dt n1.
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For is there any greater wretchednesse than too bee floting, and as it were wauering at euery wynde,
For is there any greater wretchedness than too be floating, and as it were wavering At every wind,
p-acp vbz pc-acp d jc n1 cs av vbi vvg, cc c-acp pn31 vbdr vvg p-acp d n1,
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and keepe him good companie till he were quyte shred of all that he hath.
and keep him good company till he were quite shred of all that he hath.
cc vvi pno31 j n1 c-acp pns31 vbdr av vvi pp-f d cst pns31 vhz.
(31) sermon (DIV2)
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and too haue no steadinesse at all in the matters that concerne our saluation? If wee were threatened euerye minute of an houre, where through wee were so scared, that wee were in continuall fearfulnesse and trembling:
and too have no steadiness At all in the matters that concern our salvation? If we were threatened every minute of an hour, where through we were so scared, that we were in continual fearfulness and trembling:
cc av vhb dx n1 p-acp d p-acp dt n2 cst vvb po12 n1? cs pns12 vbdr vvn d n1 pp-f dt n1, c-crq p-acp pns12 vbdr av vvn, cst pns12 vbdr p-acp j n1 cc j-vvg:
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had wee not leauer too bee dead out of hand, than too linger after that sorte,
had we not leaver too be dead out of hand, than too linger After that sort,
vhd pns12 xx n1 av vbi j av pp-f n1, cs av vvi p-acp d n1,
(31) sermon (DIV2)
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and too dye a hundred tymes aday? But now, wee stand vppon the euerlasting saluation of our soules:
and too die a hundred times aday? But now, we stand upon the everlasting salvation of our Souls:
cc av vvi dt crd n2 av? p-acp av, pns12 vvb p-acp dt j n1 pp-f po12 n2:
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and wote not where too become in that cace? Shall there bee no stedinesse in vs? S. Paule therefore ment too shew vs this thing, of purpose too redresse the slothfulnesse or rechlesnesse whervntoo wee be too much giuen.
and wot not where too become in that case? Shall there be no stedinesse in us? S. Paul Therefore meant too show us this thing, of purpose too redress the slothfulness or rechlesnesse whervntoo we be too much given.
cc vvb xx c-crq av vvn p-acp d n1? vmb a-acp vbi dx n1 p-acp pno12? np1 np1 av vvd av vvi pno12 d n1, pp-f n1 av vvi dt n1 cc n1 av pns12 vbb av av-d vvn.
(31) sermon (DIV2)
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And too pricke vs foreward yit dubble: he sayeth, that vvee must not bee subiect too mens Cousinage.
And too prick us forward yet double: he Saith, that we must not be Subject too men's cousinage.
cc av vvb pno12 av-j av j-jn: pns31 vvz, cst pns12 vmb xx vbi j-jn av ng2 n1.
(31) sermon (DIV2)
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He vseth heere a woord that is taken of dyce playing.
He uses Here a word that is taken of dice playing.
pns31 vvz av dt n1 cst vbz vvn pp-f n1 vvg.
(31) sermon (DIV2)
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For wee knowe that they which make a trade or occupacion of that craft, must haue store of siyghtes,
For we know that they which make a trade or occupation of that craft, must have store of siyghtes,
c-acp pns12 vvb cst pns32 r-crq vvb dt n1 cc n1 pp-f d n1, vmb vhi n1 pp-f n2,
(31) sermon (DIV2)
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for there is no faythfulnesse nor trust in it.
for there is no faithfulness nor trust in it.
c-acp pc-acp vbz dx n1 ccx n1 p-acp pn31.
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In deede it is sayd, that a man shall see the tryall of ones wit and disposition by playe:
In deed it is said, that a man shall see the trial of ones wit and disposition by play:
p-acp n1 pn31 vbz vvn, cst dt n1 vmb vvi dt n1 pp-f pig n1 cc n1 p-acp n1:
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but it is knowen also that all Dycers are deceyuers, insomuch as there is not the simplest of them,
but it is known also that all Dycers Are deceivers, insomuch as there is not the simplest of them,
cc-acp pn31 vbz vvn av cst d np1 vbr n2, av c-acp pc-acp vbz xx dt js pp-f pno32,
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but he would haue the cunning too beguyle those that playe with him.
but he would have the cunning to beguile those that play with him.
cc-acp pns31 vmd vhi dt j-jn pc-acp vvi d cst vvi p-acp pno31.
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In deede all are not so cunnyng as too shred other men of their goods by their s•eyghtie conueyance:
In deed all Are not so cunning as too shred other men of their goods by their s•eyghtie conveyance:
p-acp n1 d vbr xx av j-jn c-acp av vvb j-jn n2 pp-f po32 n2-j p-acp po32 j n1:
(31) sermon (DIV2)
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but yit for all that, wee see it is the generall and vniuersall propertie of that play, too bee guylefull.
but yet for all that, we see it is the general and universal property of that play, too be guylefull.
cc-acp av c-acp d d, pns12 vvb pn31 vbz dt n1 cc j n1 pp-f d n1, av vbi j.
(31) sermon (DIV2)
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And it is not so in that game onely, but welneere in all other.
And it is not so in that game only, but wellnear in all other.
cc pn31 vbz xx av p-acp d n1 av-j, cc-acp av p-acp d n-jn.
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Saint Paule hath set downe heere but one kynde, but experience sheweth how the cace standeth,
Saint Paul hath Set down Here but one kind, but experience shows how the case Stands,
n1 np1 vhz vvn a-acp av p-acp crd n1, cc-acp n1 vvz c-crq dt n1 vvz,
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yea and euen lyttle children ought too beare it well in mynde.
yea and even little children ought too bear it well in mind.
uh cc av j n2 vmd av vvi pn31 av p-acp n1.
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8253
And whereas I call them little children, I meane not such as hang vppon the dug,
And whereas I call them little children, I mean not such as hang upon the dug,
cc cs pns11 vvb pno32 j n2, pns11 vvb xx d c-acp vvb p-acp dt n1,
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but these lyttle Cockchickens that are tyed too swordes, and are so pert fellowes, & weene themselues to be men,
but these little Cockchickens that Are tied too swords, and Are so pert Fellows, & ween themselves to be men,
cc-acp d j n2 cst vbr vvn av n2, cc vbr av j n2, cc vvi px32 pc-acp vbi n2,
(31) sermon (DIV2)
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when they ought to haue a rodde yit half a doozen yeeres longer, and yit for al that doo take snuffe at it,
when they ought to have a rod yet half a doozen Years longer, and yet for all that do take snuff At it,
c-crq pns32 vmd pc-acp vhi dt n1 av j-jn dt crd n2 av-jc, cc av p-acp d cst vdb vvi n1 p-acp pn31,
(31) sermon (DIV2)
434
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8256
if a man kepe them from beyng deceyued. For if all games were set at lybertie:
if a man keep them from being deceived. For if all games were Set At liberty:
cs dt n1 vvi pno32 p-acp vbg vvn. p-acp cs d n2 vbdr vvn p-acp n1:
(31) sermon (DIV2)
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surely there woulde be store of Cousiners euerywhere.
surely there would be store of Cozeners everywhere.
av-j a-acp vmd vbi n1 pp-f n2 av.
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8258
And a young heyre shoulde no sooner come too a dozen yeeres olde, but he should haue a newe lyuerie on his backe (as they say:) for he should fynde Cousiners ynow, which would take him by the hande, too picke his purse,
And a young heir should not sooner come too a dozen Years old, but he should have a new lyuerie on his back (as they say:) for he should find Cozeners enough, which would take him by the hand, too pick his purse,
cc dt j n1 vmd xx av-c vvn av dt crd n2 j, cc-acp pns31 vmd vhi dt j n1 p-acp po31 n1 (c-acp pns32 vvb:) p-acp pns31 vmd vvi n2 av-d, r-crq vmd vvi pno31 p-acp dt n1, av vvb po31 n1,
(31) sermon (DIV2)
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Now then although Saint Paule speake heere of the stedfastnesse of the fayth of the Gospell:
Now then although Saint Paul speak Here of the steadfastness of the faith of the Gospel:
av av cs n1 np1 vvi av pp-f dt n1 pp-f dt n1 pp-f dt n1:
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yit borroweth he the comparisons of the common lyfe, and of the thinges that are seene day by day.
yet borroweth he the comparisons of the Common life, and of the things that Are seen day by day.
av vvz pns31 dt n2 pp-f dt j n1, cc pp-f dt n2 cst vbr vvn n1 p-acp n1.
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8262
His saying then is, that vnlesse wee haue a well settled fayth, so as wee bee fully purposed and determyned too walke in Gods truth euen to the end,
His saying then is, that unless we have a well settled faith, so as we be Fully purposed and determined too walk in God's truth even to the end,
po31 vvg av vbz, cst cs pns12 vhb dt av j-vvn n1, av c-acp pns12 vbb av-j vvn cc vvd av vvi p-acp ng1 n1 av-j p-acp dt n1,
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& to stand inuincibly in it:
& to stand invincibly in it:
cc pc-acp vvi av-j p-acp pn31:
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we be but little children that are subiect too euery mans cousinage, & we shall alwayes fynd Cousiners and deceiuers, that will robbe vs & spoyle vs,
we be but little children that Are Subject too every men Cousinage, & we shall always find Cozeners and deceivers, that will rob us & spoil us,
pns12 vbb p-acp j n2 cst vbr j-jn av d ng1 n1, cc pns12 vmb av vvi n2 cc n2, cst vmb vvi pno12 cc vvb pno12,
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& we neuer perceiue it, so as wee shall woonder how wee become poore.
& we never perceive it, so as we shall wonder how we become poor.
cc pns12 av-x vvb pn31, av c-acp pns12 vmb vvi c-crq pns12 vvb j.
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In the same taking are wee ▪ and all commeth too his poynt, too shewe vs that wee haue great neede too bee well fenced.
In the same taking Are we ▪ and all comes too his point, too show us that we have great need too be well fenced.
p-acp dt d vvg vbr pns12 ▪ cc d vvz av po31 n1, av vvb pno12 cst pns12 vhb j n1 av vbi av vvn.
(31) sermon (DIV2)
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For when wee bee out of feare, euery of vs falles too reueling, we take no care, wee keepe no watch.
For when we be out of Fear, every of us falls too reveling, we take no care, we keep no watch.
p-acp c-crq pns12 vbb av pp-f n1, d pp-f pno12 vvz av vvg, pns12 vvb dx n1, pns12 vvb dx n1.
(31) sermon (DIV2)
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But if there bee warre, so as wee bee threatened:
But if there be war, so as we be threatened:
p-acp cs pc-acp vbi n1, av c-acp pns12 vbb vvn:
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then (wee think) it behoues vs too keepe good watch, & wee stand vppon our gard.
then (we think) it behooves us too keep good watch, & we stand upon our guard.
av (pns12 vvb) pn31 vvz pno12 av vvi j n1, cc pns12 vvb p-acp po12 n1.
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434
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If wee dout of any afterclappes, then we bethink our selues, least we be taken napping.
If we doubt of any afterclappes, then we bethink our selves, lest we be taken napping.
cs pns12 vvb pp-f d n2, cs pns12 vvb po12 n2, cs pns12 vbb vvn vvg.
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Saint Paule therfore telleth vs heere, that there will bee nothing but cousining, and that we shal fall into Satans snares euery minute of an houre, if wee watch not warely.
Saint Paul Therefore Telleth us Here, that there will be nothing but cozening, and that we shall fallen into Satan snares every minute of an hour, if we watch not warily.
n1 np1 av vvz pno12 av, cst a-acp vmb vbi pix p-acp vvg, cc cst pns12 vmb vvi p-acp npg1 n2 d n1 pp-f dt n1, cs pns12 vvb xx av-j.
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And why? For among whom are wee conuersant? What a sort of Cousiners are there in the worlde? There will euer bee leaud companie which shall seeke the ouerthrowe of our fayth:
And why? For among whom Are we conversant? What a sort of Cozeners Are there in the world? There will ever be lewd company which shall seek the overthrown of our faith:
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(31) sermon (DIV2)
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there will euer bee scoffers, heathenish folk, and other makebates, which would fayne haue all things go too ha••cke,
there will ever be scoffers, Heathenish folk, and other makebates, which would fain have all things go too ha••cke,
pc-acp vmb av vbi n2, j n1, cc j-jn n2, r-crq vmd av-j vhi d n2 vvb av j,
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yea and which will indeuer too shead their poysons and herestes abrode, too corrupt and infect men withall.
yea and which will endeavour too shed their poisons and herestes abroad, too corrupt and infect men withal.
uh cc q-crq vmb vvb av vvn po32 n2 cc n2 av, av j cc vvi n2 av.
(31) sermon (DIV2)
434
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8275
Too bee short, the diuell hath a thousand wayes too deceyue vs, and men also are redy ynough vntoo it,
Too be short, the Devil hath a thousand ways too deceive us, and men also Are ready enough unto it,
av vbb j, dt n1 vhz dt crd n2 av vvi pno12, cc n2 av vbr j av-d p-acp pn31,
(31) sermon (DIV2)
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and there are maynteyners ynow which will offer themselues, and desyre no better liuing, as they say.
and there Are maynteyners enough which will offer themselves, and desire no better living, as they say.
cc pc-acp vbr n2 d r-crq vmb vvi px32, cc vvi dx jc n-vvg, c-acp pns32 vvb.
(31) sermon (DIV2)
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For this cause Saint Paule sheweth vs, that if wee labour not stoutly too profyte in Gods woord, wee shall surely bee caught and caryed away at euery hand,
For this cause Saint Paul shows us, that if we labour not stoutly too profit in God's word, we shall surely be caught and carried away At every hand,
p-acp d n1 n1 np1 vvz pno12, cst cs pns12 vvb xx av-j av n1 p-acp npg1 n1, pns12 vmb av-j vbi vvn cc vvd av p-acp d n1,
(31) sermon (DIV2)
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and fleete too and fro, and bee led by the bill, and runne about lyke little chilldren,
and fleet too and from, and be led by the bill, and run about like little chilldren,
cc n1 av cc av, cc vbi vvn p-acp dt n1, cc vvi a-acp av-j j n2,
(31) sermon (DIV2)
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so as wee shall haue no discretion at all.
so as we shall have no discretion At all.
av c-acp pns12 vmb vhi dx n1 p-acp d.
(31) sermon (DIV2)
434
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Then if wee bee not well aduyzed, euen they that are the forewardest of vs, shall stumble,
Then if we be not well aduyzed, even they that Are the forewardest of us, shall Stumble,
av cs pns12 vbb xx av vvn, av pns32 cst vbr dt js pp-f pno12, vmb vvi,
(31) sermon (DIV2)
434
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and within a step or twoo breake our neckes, notwithstanding that wee seeme too bee well entered on our way alr••y•.
and within a step or twoo break our necks, notwithstanding that we seem too be well entered on our Way alr••y•.
cc p-acp dt n1 cc crd vvb po12 n2, c-acp cst pns12 vvb av vbi av vvn p-acp po12 n1 n1.
(31) sermon (DIV2)
434
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And it is not heere only that the scripture telleth vs, we must not bee as little babes in vnderstanding.
And it is not Here only that the scripture Telleth us, we must not be as little babes in understanding.
cc pn31 vbz xx av av-j cst dt n1 vvz pno12, pns12 vmb xx vbi a-acp j n2 p-acp n1.
(31) sermon (DIV2)
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Wee see that the people of the Iewes also were•vpbrayded with it, insomuch that Esay telleth them, that they be but as little children alwayes at their Apcie, and that they must alwayes bee rapped vppon the pates,
we see that the people of the Iewes also were•vpbrayded with it, insomuch that Isaiah Telleth them, that they be but as little children always At their Apcie, and that they must always be rapped upon the pates,
pns12 vvb cst dt n1 pp-f dt np2 av vvd p-acp pn31, av cst np1 vvz pno32, cst pns32 vbb p-acp c-acp j n2 av p-acp po32 n1, cc cst pns32 vmb av vbi vvn p-acp dt n2,
(31) sermon (DIV2)
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bycause they continue still in their brutishnesse.
Because they continue still in their brutishness.
c-acp pns32 vvb av p-acp po32 n1.
(31) sermon (DIV2)
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When a man hath cryed out too them a hundr•• and hundred tymes A.B.C. by and by they forget it,
When a man hath cried out too them a hundr•• and hundred times A.B.C by and by they forget it,
c-crq dt n1 vhz vvn av av pno32 dt n1 cc crd n2 n1 p-acp cc a-acp pns32 vvb pn31,
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and are 〈 ◊ 〉 new too begin. Thus complayneth he of them.
and Are 〈 ◊ 〉 new too begin. Thus Complaineth he of them.
cc vbr 〈 sy 〉 j av vvi. av vvz pns31 pp-f pno32.
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And agein, too 〈 ◊ 〉 them ashamed, How pro••t you (sayeth he) specially in Gods doct•i•e? There yee make as though yee were little children,
And again, too 〈 ◊ 〉 them ashamed, How pro••t you (Saith he) specially in God's doct•i•e? There ye make as though ye were little children,
cc av, av 〈 sy 〉 pno32 j, q-crq vvb pn22 (vvz pns31) av-j p-acp npg1 n1? a-acp pn22 vvb c-acp cs pn22 vbdr j n2,
(31) sermon (DIV2)
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& play the 〈 ◊ 〉. In worldly affi••es yee bee craftie yn••gh: but in the doctrine of saluation yee vnderstand nothing a• all.
& play the 〈 ◊ 〉. In worldly affi••es ye be crafty yn••gh: but in the Doctrine of salvation ye understand nothing a• all.
cc vvi dt 〈 sy 〉. p-acp j n2 pn22 vbb j av-d: cc-acp p-acp dt n1 pp-f n1 pn22 vvb pix n1 av-d.
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Now herein God sheweth, that he will punishe such as take scorne too bee taught in his schoole.
Now herein God shows, that he will Punish such as take scorn too be taught in his school.
av av np1 vvz, cst pns31 vmb vvi d c-acp vvi n1 av vbi vvn p-acp po31 n1.
(31) sermon (DIV2)
434
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So then, let vs labour too come too the myddle age, whereof S. Paule spake not long ago.
So then, let us labour too come too the middle age, whereof S. Paul spoke not long ago.
av av, vvb pno12 vvi av vvn av dt j-jn n1, c-crq np1 np1 vvd xx av-j av.
(31) sermon (DIV2)
434
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And although wee cannot atteyne too perfection so long as wee bee in this world:
And although we cannot attain too perfection so long as we be in this world:
cc cs pns12 vmbx vvi av n1 av av-j c-acp pns12 vbb p-acp d n1:
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434
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yit let vs not bee starke idiots and altoogither vnlearned, nother let vs bee euer nouices:
yet let us not be stark Idiots and altoogither unlearned, neither let us be ever Novices:
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434
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but let vs shewe that God hath not lost his tyme, in beeyng so gracious too vs,
but let us show that God hath not lost his time, in being so gracious too us,
cc-acp vvb pno12 vvi cst np1 vhz xx vvn po31 n1, p-acp vbg av j av pno12,
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as too beate our eares with his woorde. That is the thing which wee haue too beare away.
as too beat our ears with his word. That is the thing which we have too bear away.
c-acp av vvi po12 n2 p-acp po31 n1. cst vbz dt n1 r-crq pns12 vhb av vvi av.
(31) sermon (DIV2)
434
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Furthermore let vs vnderstand also, that it is long of none but our selues that wee be not wel armed ageinst all the wyles of the diuell and the world,
Furthermore let us understand also, that it is long of none but our selves that we be not well armed against all the wiles of the Devil and the world,
av vvb pno12 vvi av, cst pn31 vbz j pp-f pix cc-acp po12 n2 cst pns12 vbb xx av vvn p-acp d dt n2 pp-f dt n1 cc dt n1,
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435
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namely by laboring too profit in the Gospell and in Gods woord.
namely by labouring too profit in the Gospel and in God's word.
av p-acp vvg av n1 p-acp dt n1 cc p-acp npg1 n1.
(31) sermon (DIV2)
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For from thence must wee fetch armor and weapon too furnish our selues withall, when wee bee weake.
For from thence must we fetch armour and weapon too furnish our selves withal, when we be weak.
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That is the way too withstand at the cosinages and falshoods of Satan: that is the meane for vs to beate backe all his assaultes:
That is the Way too withstand At the cosinages and falsehoods of Satan: that is the mean for us to beat back all his assaults:
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that is to wyt, by hauyng the said worde, which wyll serue vs for Swoord, Target,
that is to wit, by having the said word, which will serve us for Sword, Target,
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and Headpeece ▪ as wee shall see in the syrt Chapter. Too bee short, wee shalbe well armed too withstand all bruntes.
and Headpiece ▪ as we shall see in the syrt Chapter. Too be short, we shall well armed too withstand all brunts.
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(31) sermon (DIV2)
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Therefore if wee bee fickle headed, and therupon it please 〈 ◊ 〉 too punish our vnthankfulnesse, accordyng too his threatnyng by Moyses in the thirteene of Deuteronomie, where he saith, that if he styrre vp false Prophetes,
Therefore if we be fickle headed, and thereupon it please 〈 ◊ 〉 too Punish our unthankfulness, according too his threatening by Moses in the thirteene of Deuteronomy, where he Says, that if he stir up false prophets,
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(31) sermon (DIV2)
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and the people gyue eare too them, it is a token that they loued hym not,
and the people gyve ear too them, it is a token that they loved him not,
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I say, if wee bee so light and fickle mynded, let vs arme our selues with these exhortations:
I say, if we be so Light and fickle minded, let us arm our selves with these exhortations:
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(31) sermon (DIV2)
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and (as saith Saint Paul) if heresies spring vp, let vs vnderstand, that it is for the tryall of suche as bee rightly mynded.
and (as Says Saint Paul) if heresies spring up, let us understand, that it is for the trial of such as bee rightly minded.
cc (c-acp vvz n1 np1) cs n2 vvb a-acp, vvb pno12 vvi, cst pn31 vbz p-acp dt n1 pp-f d c-acp n1 av-jn vvn.
(31) sermon (DIV2)
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And therefore let vs marke well, that it is long of nothing but of our own rechlesnesse, that wee bee not alwayes stedfast in Gods woorde,
And Therefore let us mark well, that it is long of nothing but of our own rechlesnesse, that we be not always steadfast in God's word,
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(31) sermon (DIV2)
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and that our fayth dooth not alwayes get the vpper hand of all temptations (as saith Saint Iohn in his first Epistle.
and that our faith doth not always get the upper hand of all temptations (as Says Saint John in his First Epistle.
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(31) sermon (DIV2)
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This ought too prouoke vs too take paynes, not onely too get ordinary foode to sustaine our soules withall:
This ought too provoke us too take pains, not only too get ordinary food to sustain our Souls withal:
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but also too withstande Satan and all his champions, and too beate backe all assaultes that shalbee made vpon vs.
but also too withstand Satan and all his champions, and too beat back all assaults that shalbe made upon us
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(31) sermon (DIV2)
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And forasmuch as our Lord matcheth his Sacramentes with his woord: let vs make our profit of them altoogither.
And forasmuch as our Lord Matches his Sacraments with his word: let us make our profit of them altoogither.
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(31) sermon (DIV2)
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And wheras wee are too receyue the holy Supper the next Sunday, let vs vnderstand, that it is our spirituall armour, wherwith it beh•ueth vs too bee fenced ageinst Satan,
And whereas we Are too receive the holy Supper the next Sunday, let us understand, that it is our spiritual armour, wherewith it beh•ueth us too be fenced against Satan,
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(31) sermon (DIV2)
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and is added for a further strengthning of vs after wee haue bin instructed in Gods woord.
and is added for a further strengthening of us After we have been instructed in God's word.
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(31) sermon (DIV2)
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Wherfore •et vs not through our vnkyndnesse and vanitie, suffer the meanes too serue for nothing, which God hath giuen vs,
Wherefore •et us not through our unkindness and vanity, suffer the means too serve for nothing, which God hath given us,
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(31) sermon (DIV2)
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and which he knoweth too bee fit for vs: but let vs followe this counsell of Saynt Paules.
and which he Knoweth too be fit for us: but let us follow this counsel of Saint Paul's.
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(31) sermon (DIV2)
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And on the one syde let vs consider that wee bee weake, a•d that wee haue neede too bee releeued,
And on the one side let us Consider that we be weak, a•d that we have need too be relieved,
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(31) sermon (DIV2)
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and that Gods comming after that fashyon vntoo vs, is too drawe vs vntoo him, that wee myght yeeld him thankes for the louing kyndnesse which he vseth.
and that God's coming After that fashion unto us, is too draw us unto him, that we might yield him thanks for the loving kindness which he uses.
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(31) sermon (DIV2)
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And for our owne parte let vs indeuer too put foreward our selues the more, by matching the woord with the Sacramentes,
And for our own part let us endeavour too put forward our selves the more, by matching the word with the Sacraments,
cc p-acp po12 d n1 vvb pno12 n1 av vvd av-j po12 n2 dt av-dc, p-acp vvg dt n1 p-acp dt n2,
(31) sermon (DIV2)
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and the Sacraments with the woord, so as wee may bee prouoked thereby too resort too our God, that he maye so further vs in the way of saluation,
and the Sacraments with the word, so as we may be provoked thereby too resort too our God, that he may so further us in the Way of salvation,
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(31) sermon (DIV2)
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as it may appeere in the end, that wee haue not walked in vayne, nor bin disappoynted of our expectation.
as it may appear in the end, that we have not walked in vain, nor been disappointed of our expectation.
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(31) sermon (DIV2)
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Now let vs foll downe before the maiestie of our good God, with acknowledgment of our faultes, praying him too make vs so too feele them,
Now let us foll down before the majesty of our good God, with acknowledgment of our Faults, praying him too make us so too feel them,
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as we may vtterly mis•yke of them, and bee alwayes prouoked too trew repentance, and not onlye bee sory that wee haue offended,
as we may utterly mis•yke of them, and be always provoked too true Repentance, and not only be sorry that we have offended,
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but also resist all the wicked lustes of our flesh, which hinder our trew obedience in ruling our lyfe according too his holie woord,
but also resist all the wicked lusts of our Flesh, which hinder our true Obedience in ruling our life according too his holy word,
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and that forasmuch as the ryght way too atteyne thertoo, is too profit in his woord, it may please him too graunt that wee may neuer bee destitute of that benefyte,
and that forasmuch as the right Way too attain thertoo, is too profit in his word, it may please him too grant that we may never be destitute of that benefit,
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and that when wee haue it in our handes, wee may vse it well, & labour too profit in it:
and that when we have it in our hands, we may use it well, & labour too profit in it:
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(31) sermon (DIV2)
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and he woorke in such wyse in vs by his holy spirit, as it may not be a sound that vanisheth away in the aire,
and he work in such wise in us by his holy Spirit, as it may not be a found that Vanishes away in the air,
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(31) sermon (DIV2)
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but a roote that groweth fast in vs, to yeeld frute in our lyfe, euen too the end, that wee way bee so grounded in him,
but a root that grows fast in us, to yield fruit in our life, even too the end, that we weigh be so grounded in him,
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(31) sermon (DIV2)
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as his loue and fear• may growe more and more in vs, vntill he haue gathered vs togither intoo his heritage.
as his love and fear• may grow more and more in us, until he have gathered us together into his heritage.
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That it maye please hym too graunt this grace, not only too vs, but also too all people and Nations of the earth. &c.
That it may please him too grant this grace, not only too us, but also too all people and nations of the earth. etc.
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The.xxvii. Sermon, which is the seuenth vppon the fourth Chapter.
The xxvii Sermon, which is the Seventh upon the fourth Chapter.
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(32) sermon (DIV2)
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15. But too the end that follovving truth vvith Charitie, vvee myght grovve in all things in him that is the head, too vvit, Christ,
15. But too the end that following truth with Charity, we might grow in all things in him that is the head, too wit, christ,
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16. By vvhom the vvhole bodie being knit togither, and ioyned by euery ioynt throughout, vvith furniture according too the operation of eche part in measure, taketh the ful growth of a bodie, too the buylding vp of it self in loue.
16. By whom the Whole body being knit together, and joined by every joint throughout, with furniture according too the operation of eke part in measure, Takes the full growth of a body, too the building up of it self in love.
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(32) sermon (DIV2)
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WEe haue seene heeretoofore, that wee must keepe the order which God hath set among vs, that wee maye profite in Gods schoole all the tyme of lyfe.
we have seen heeretoofore, that we must keep the order which God hath Set among us, that we may profit in God's school all the time of life.
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(32) sermon (DIV2)
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For in asmuch as God hath not ordeyued any superfluous thing:
For in as as God hath not ordeyued any superfluous thing:
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(32) sermon (DIV2)
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we must conclude, that we shall neuer atteyne too so perfect learning whyle wee lyue in this world,
we must conclude, that we shall never attain too so perfect learning while we live in this world,
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(32) sermon (DIV2)
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but that wee shall haue neede too go further styll, and (which is more) wee shall neuer bee at our wayes end, till wee bee come too the end of our lyfe.
but that we shall have need too go further still, and (which is more) we shall never be At our ways end, till we be come too the end of our life.
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(32) sermon (DIV2)
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For asmuch then as wee knowe that wee haue yit but a peere of the thing which wee must haue,
For as then as we know that we have yet but a peer of the thing which we must have,
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(32) sermon (DIV2)
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and that our fayth will alwayes bee weake:
and that our faith will always be weak:
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(32) sermon (DIV2)
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let vs stryue so much the more too bee strengthened, and too drawe neere vnto God.
let us strive so much the more too be strengthened, and too draw near unto God.
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(32) sermon (DIV2)
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And then shall wee not bee lyke little children, and such as wauer and flote too and fro with euery wynde,
And then shall we not be like little children, and such as waver and float too and from with every wind,
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(32) sermon (DIV2)
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and haue no stedinesse in their fayth.
and have no stedinesse in their faith.
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For if we be diligent to profite in Gods woord, surely wee shalbee armed and fenced to withstand all the wyles of Satan,
For if we be diligent to profit in God's word, surely we shalbe armed and fenced to withstand all the wiles of Satan,
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(32) sermon (DIV2)
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and of the wicked men that would beguyle vs. For although God bring vs not to perfection o•t of hand,
and of the wicked men that would beguile us For although God bring us not to perfection o•t of hand,
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(32) sermon (DIV2)
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but hold vs styll in some feeblenesse:
but hold us still in Some feebleness:
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(32) sermon (DIV2)
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yit shall wee neuer bee destitute of good remedie, if wee receyue the things that he offereth vs,
yet shall we never be destitute of good remedy, if we receive the things that he Offereth us,
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(32) sermon (DIV2)
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& be not rechlesse in applying thē to our behoofe. The meane to bring which thing to passe is shewed vs here:
& be not rechlesse in applying them to our behoof. The mean to bring which thing to pass is showed us Here:
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(32) sermon (DIV2)
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namely that wee followe the truth, & loue one another. As if S. Paule should say, that the knowledge of God,
namely that we follow the truth, & love one Another. As if S. Paul should say, that the knowledge of God,
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(32) sermon (DIV2)
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& •he loue of our neyghbours are twoo things that ought not too bee sep•rated asunder.
& •he love of our neighbours Are twoo things that ought not too be sep•rated asunder.
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(32) sermon (DIV2)
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And he putteth truth foremest, purposely, bycause our linking toogither would not boote vs at all,
And he putteth truth foremost, purposely, Because our linking together would not boot us At all,
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(32) sermon (DIV2)
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vnlesse Iesus Christ were the bond of our concord, and that God alloweth it, bycause it is grounded vpon his woord, Saynt Paule then ment heere too put a difference betwixt vs, and the heathen and vnbeleeuers.
unless Iesus christ were the bound of our concord, and that God alloweth it, Because it is grounded upon his word, Saint Paul then meant Here too put a difference betwixt us, and the heathen and unbelievers.
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(32) sermon (DIV2)
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For all men will graunt well ynough, that there can be nothing but hauocke among men,
For all men will grant well enough, that there can be nothing but havoc among men,
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(32) sermon (DIV2)
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when they bee lyke too Dogges and Cattes: and it hath bin knowen for a grounded principle in all ages, in all Countries,
when they be like too Dogs and Cats: and it hath been known for a grounded principle in all ages, in all Countries,
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and among all people, insomuch that euen the heathen folke, and such as knew not what trewe religion meaneth, haue simply commended and esteemed the benefyte of concord and agreement toogither.
and among all people, insomuch that even the heathen folk, and such as knew not what true Religion means, have simply commended and esteemed the benefit of concord and agreement together.
cc p-acp d n1, av cst av-j dt j-jn n1, cc d c-acp vvd xx r-crq j n1 vvz, vhb av-j vvn cc vvd dt n1 pp-f n1 cc n1 av.
(32) sermon (DIV2)
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But yit they buylded without foundation. And therefore Saynt Paule beginneth at Gods truth: As if he should saye, wee must not only linke in one among our selues:
But yet they builded without Foundation. And Therefore Saint Paul begins At God's truth: As if he should say, we must not only link in one among our selves:
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(32) sermon (DIV2)
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but God must also go before vs, and wee must obey him, so as wee must bee gathered toogither vnder him,
but God must also go before us, and we must obey him, so as we must be gathered together under him,
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(32) sermon (DIV2)
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and he sit ouer vs, and wee must leuer chooze too bee at defyance with the whole world,
and he fit over us, and we must lever chooze too be At defiance with the Whole world,
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than too slip away from him.
than too slip away from him.
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(32) sermon (DIV2)
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Thus yee see that the thing which wee haue too marke vppon this text, is that God will not haue vs too bee knit toogither without knowing how or why:
Thus ye see that the thing which we have too mark upon this text, is that God will not have us too be knit together without knowing how or why:
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but he will haue vs too agree too woorship and serue him, and too put our whole trust in his infinite goodnes,
but he will have us too agree too worship and serve him, and too put our Whole trust in his infinite Goodness,
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so as Iesus Christ be our head, and we all members of his bodie through the power of fayth.
so as Iesus christ be our head, and we all members of his body through the power of faith.
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And agein, that when wee once knowe how wee haue a father in heauen which hath adopted vs too bee his children,
And again, that when we once know how we have a father in heaven which hath adopted us too be his children,
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and that Iesus Christ hath voutsafed too take our flesh and substance vppon him, too the intent that wee should bee flesh of his flesh, and bone of his bone:
and that Iesus christ hath vouchsafed too take our Flesh and substance upon him, too the intent that we should be Flesh of his Flesh, and bone of his bone:
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the same should moue vs too loue one another, too bee carefull ech for others saluation,
the same should move us too love one Another, too be careful each for Others salvation,
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and too helpe one another according too the abilitie that God gyueth vs. According wheruntoo it is sayd in the Psalme, that the freendship of brothers is a leeuesome thing.
and too help one Another according too the ability that God gyveth us According wheruntoo it is said in the Psalm, that the friendship of Brother's is a leeuesome thing.
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And afterward the Prophet bringeth vs too the oyntment that was powred vpon the Priests:
And afterwards the Prophet brings us too the ointment that was poured upon the Priests:
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as if he should say, that men hauing no more but euen their moother wit, may perceyue that there is not a more leeuesome thing in the world,
as if he should say, that men having no more but even their mother wit, may perceive that there is not a more leeuesome thing in the world,
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than too liue in peace and amitie.
than too live in peace and amity.
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Howbeit therewithall he declareth the order of it, after the same maner that it is shewed vs heere by S. Paule,
Howbeit therewithal he Declareth the order of it, After the same manner that it is showed us Here by S. Paul,
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and •ayth, that the sayd brotherhood must bee con•crated and dedicated to the name of God.
and •ayth, that the said brotherhood must be con•crated and dedicated to the name of God.
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For the annoynting of Aaron and his successors, was in such sort, as the oyntment did sheade downe vppon the whole body,
For the anointing of Aaron and his Successors, was in such sort, as the ointment did sheade down upon the Whole body,
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and vppon the garment of them.
and upon the garment of them.
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Now therefore let vs marke, that if wee intend too linke toogither well, wee must drawe vntoo God,
Now Therefore let us mark, that if we intend too link together well, we must draw unto God,
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and our linking must bee allowed of him.
and our linking must be allowed of him.
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Otherwyse, wee may well haue fellowship toogither, but it shalbee but a cursed felowship, and the end of it can neuer bee but vtter confuzion.
Otherwise, we may well have fellowship together, but it shalbe but a cursed fellowship, and the end of it can never be but utter confuzion.
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Wherefore, that wee may rule our lyfe well, let the end that wee begin at, bee too cleaue vntoo the truth.
Wherefore, that we may Rule our life well, let the end that we begin At, be too cleave unto the truth.
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Ryght necessarie is this warning for vs now adayes.
Right necessary is this warning for us now adays.
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For the Papistes accuse vs, that wee haue trubbled the world, & that the debates that are now adayes, doo spring of our fault:
For the Papists accuse us, that we have trubbled the world, & that the debates that Are now adays, do spring of our fault:
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inasmuch as heretoofore all was deade, euery man sayd, Amen, too them, and there was no disputing.
inasmuch as heretofore all was dead, every man said, Amen, too them, and there was no disputing.
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In deede there was no great trauell spent in seeking God or the saluation of men.
In deed there was no great travel spent in seeking God or the salvation of men.
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Now then, too cast the Diuell out of the possession that he had gotten, it behoued vs too vse great vehemencie, according as it is sayd, that he will neuer giue ouer his place, except he bee inforced.
Now then, too cast the devil out of the possession that he had got, it behooved us too use great vehemency, according as it is said, that he will never give over his place, except he be enforced.
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Therefore it stoode vs on hand (as yee would say) too thunder and lighten, too waken the world, that was so falne asleepe, and after a sort bewitched.
Therefore it stood us on hand (as ye would say) too thunder and lighten, too waken the world, that was so fallen asleep, and After a sort bewitched.
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For inasmuch as the vnbeleeuers are extremely stubborne in stryuing ageinst God, and cannot abyde that the truth should take place,
For inasmuch as the unbelievers Are extremely stubborn in striving against God, and cannot abide that the truth should take place,
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but vpholde theyr lyes with diuelishe wilfulnesse:
but uphold their lies with devilish wilfulness:
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that is the very cause why there is so much trubble and warre in the world now adayes, I meane for Religion.
that is the very cause why there is so much trubble and war in the world now adays, I mean for Religion.
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Now the Papistes would laye the blame in our neckes: but let vs see who is in the fault.
Now the Papists would say the blame in our necks: but let us see who is in the fault.
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For wee desyre that euery man should doo homage vntoo God, and that both great and small should submit themselues too his woorde,
For we desire that every man should do homage unto God, and that both great and small should submit themselves too his word,
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For if wee consider well what is in men: though we admitted one too bee like an Angell:
For if we Consider well what is in men: though we admitted one too be like an Angel:
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and that there should bee one trew vnitie of fayth, so the simplicitie of the Gospell go before it and guyde it.
and that there should be one true unity of faith, so the simplicity of the Gospel go before it and guide it.
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These are the things that wee seeke: and the Papists fynd fault with it.
These Are the things that we seek: and the Papists find fault with it.
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Yit notwithstanding, there is none other thing too bee found in our doctrine, but that wee would fayne that there should bee a melodie betweene men and Angels too woorship the trew God,
Yet notwithstanding, there is none other thing too be found in our Doctrine, but that we would fain that there should be a melody between men and Angels too worship the true God,
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and too follow his w•ord, which is our trew rule, to the end there should be no corruption in his seruis.
and too follow his w•ord, which is our true Rule, to the end there should be no corruption in his seruis.
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On the contrarie part, the Papistes would maynteyne all their abhominations and errours, and cannot indure that Iesus Christ should haue his preheminence.
On the contrary part, the Papists would maintain all their abominations and errors, and cannot endure that Iesus christ should have his pre-eminence.
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For they haue bereft him of all his offices, and made as it it were a bootie of them.
For they have bereft him of all his Offices, and made as it it were a booty of them.
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They haue an infinite warrein of Hee sayncts and Shee sayncts, too whom they giue the tytle of their Aduocats:
They have an infinite warrein of He Saints and She Saints, too whom they give the title of their Advocates:
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saying, that by their merits they obtein fauour at Gods hand for such as pray vntoo them.
saying, that by their merits they obtain favour At God's hand for such as pray unto them.
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Moreouer in all the rest of their doctrine, there is nothing but it is peruerted, yea and falsifyed.
Moreover in all the rest of their Doctrine, there is nothing but it is perverted, yea and falsified.
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And besydes these errours and superstitions, the Papists are also so spytefull, as too bend themselues euen ageinst God,
And besides these errors and superstitions, the Papists Are also so spiteful, as too bend themselves even against God,
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& to spit out their madnesse, yea and to indeue• too wype away the rememberance of Iesus Christ by fyre and swoord.
& to spit out their madness, yea and to indeue• too wipe away the remembrance of Iesus christ by fire and sword.
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What should wee doo in this cace? There is no compounding with them, but by renouncing of Gods truth.
What should we do in this case? There is no compounding with them, but by renouncing of God's truth.
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But wee know what order is taught vs heere by the holie Ghoste. For Saint Paule could well haue sayd io one woord, Agree, my freends.
But we know what order is taught us Here by the holy Ghost. For Saint Paul could well have said io one word, Agree, my Friends.
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But he sawe well hee should haue spoken but one half, and that his doctrine also should haue bin misconstrewed:
But he saw well he should have spoken but one half, and that his Doctrine also should have been misconstrewed:
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and therfore he sayth, Let vs bee knit toogither in the truthe, and let vs rather gyue ouer all the frendship of the worlde,
and Therefore he say, Let us be knit together in the truth, and let us rather gyve over all the friendship of the world,
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and procure the anger of all vnbeleeuers, and of all such as rebell ageinst God, than swar•e one whit from it.
and procure the anger of all unbelievers, and of all such as rebel against God, than swar•e one whit from it.
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But if wee seeke too bee at good agreement in the truthe, and none of bs bee wedded too himself,
But if we seek too be At good agreement in the truth, and none of bs be wedded too himself,
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but rather euery of vs procure the welfare and saluation of his neyghbours: that is the concord which ought to be among vs. The thing then which wee haue in effect too remember vppon this streyne, is, that on the one syde we must beware of confederating with Gods enemyes, that wee stryke not sayle (as they say) too please them.
but rather every of us procure the welfare and salvation of his neighbours: that is the concord which ought to be among us The thing then which we have in Effect too Remember upon this streyne, is, that on the one side we must beware of confederating with God's enemies, that we strike not sail (as they say) too please them.
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For although it behoue vs too seeke too haue peace and vnitie with all men, as neere as wee can:
For although it behoove us too seek too have peace and unity with all men, as near as we can:
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yit is Gods truthe alwayes excepted, and wee must make more account of that, than of all the world.
yet is God's truth always excepted, and we must make more account of that, than of all the world.
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And in deede they that will needs gartify creatures, and in the meane season turne away from Gods truth (as much as they can:) shall bee alwayes vnhappie.
And in deed they that will needs gartify creatures, and in the mean season turn away from God's truth (as much as they can:) shall be always unhappy.
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Wherfore let vs euermore abyde stedfastly by our God, and hold vs vnder his yoke,
Wherefore let us evermore abide steadfastly by our God, and hold us under his yoke,
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and not shrink away in any wyse, but rather defye the whole world, yea though there were no man too hold with vs. That is one poynt.
and not shrink away in any wise, but rather defy the Whole world, yea though there were no man too hold with us That is one point.
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Agein, if the world may bee wonne too obedience, and wee bee able too doo so much as too drawe one or twoo too consent in one fayth with vs:
Again, if the world may be won too Obedience, and we be able to do so much as too draw one or twoo too consent in one faith with us:
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then must wee put our indeuer and labour theruntoo.
then must we put our endeavour and labour theruntoo.
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For wee must shun these twoo extremities, namely of offending God, and of turning away from his pure woord, too purchace mens fauor:
For we must shun these twoo extremities, namely of offending God, and of turning away from his pure word, too purchase men's favour:
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and also of being so hygh mynded and full of statelinesse, as too trust euery man to himselfe,
and also of being so high minded and full of stateliness, as too trust every man to himself,
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and to let others alone, and too passe for no man but himselfe: for these are two euill extremities which wee must beware of.
and to let Others alone, and too pass for no man but himself: for these Are two evil extremities which we must beware of.
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But let vs learne too ioyne these twoo things as inseperable:
But let us Learn too join these twoo things as inseparable:
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namely that wee yeeld God trew obedience through fayth, by holding our selues to the pure simplicitie of his word:
namely that we yield God true Obedience through faith, by holding our selves to the pure simplicity of his word:
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and agein, that therwithall we despyze not our neyghbours, but indeuer to win them, that they may submit themselues quietly (vntoo God),
and again, that therewithal we despyze not our neighbours, but endeavour to win them, that they may submit themselves quietly (unto God),
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and by that meanes al• of vs both greate and small may speake as it were with one mouth, through the holy Ghoste reigning in our harts,
and by that means al• of us both great and small may speak as it were with one Mouth, through the holy Ghost reigning in our hearts,
cc p-acp d n2 n1 pp-f pno12 d j cc j vmb vvi c-acp pn31 vbdr p-acp crd n1, p-acp dt j n1 vvg p-acp po12 n2,
(32) sermon (DIV2)
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and all of vs haue the knowledge that hath bin spoken of, namely that God is so the authour of our saluation, that he hath also shewed himself a father towards vs, in adopting vs,
and all of us have the knowledge that hath been spoken of, namely that God is so the author of our salvation, that he hath also showed himself a father towards us, in adopting us,
cc d pp-f pno12 vhb dt n1 cst vhz vbn vvn pp-f, av cst np1 vbz av dt n1 pp-f po12 n1, cst pns31 vhz av vvn px31 dt n1 p-acp pno12, p-acp vvg pno12,
(32) sermon (DIV2)
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and in voutsafing to haue vs to be al of his household:
and in vouchsafing to have us to be all of his household:
cc p-acp vvg pc-acp vhi pno12 pc-acp vbi d pp-f po31 n1:
(32) sermon (DIV2)
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Which cannot bee, except wee liue all in good concord, bycause he is the God of peace.
Which cannot be, except we live all in good concord, Because he is the God of peace.
r-crq vmbx vbi, c-acp pns12 vvb d p-acp j n1, c-acp pns31 vbz dt n1 pp-f n1.
(32) sermon (DIV2)
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8421
And although wee should bee driuen too fyght ageinst the whole world:
And although we should be driven too fight against the Whole world:
cc cs pns12 vmd vbi vvn av vvi p-acp dt j-jn n1:
(32) sermon (DIV2)
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yit let vs bee of good comfort, bycause the Angels of heauen are our companions in cleauing vnto God.
yet let us be of good Comfort, Because the Angels of heaven Are our Sodales in cleaving unto God.
av vvb pno12 vbi a-acp j n1, c-acp dt n2 pp-f n1 vbr po12 n2 p-acp vvg p-acp np1.
(32) sermon (DIV2)
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8423
Should wee then in these dayes separate our selues from an infinite multitude of men, which presume vppon their riches, their greatnesse, their pomp, their credit,
Should we then in these days separate our selves from an infinite multitude of men, which presume upon their riches, their greatness, their pomp, their credit,
vmd pns12 av p-acp d n2 vvb po12 n2 p-acp dt j n1 pp-f n2, r-crq vvb p-acp po32 n2, po32 n1, po32 n1, po32 n1,
(32) sermon (DIV2)
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8424
yea & their wisdome? (Yea:
yea & their Wisdom? (Yea:
uh cc po32 n1? (uh:
(32) sermon (DIV2)
446
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8425
and let vs esteeme euery whit of it but as trashe, and for our owne parte,
and let us esteem every whit of it but as trash, and for our own part,
cc vvb pno12 vvi d n1 pp-f pn31 p-acp c-acp n1, cc p-acp po12 d n1,
(32) sermon (DIV2)
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although they call vs Schismatikes, count vs but as the ofscowrings of the world:
although they call us Schismatics, count us but as the ofscowrings of the world:
cs pns32 vvb pno12 n2, vvb pno12 p-acp p-acp dt n2 pp-f dt n1:
(32) sermon (DIV2)
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8427
let vs hold vs contented, in that wee know that the Angels of heauen, the holie Patriarks, the Hrophets, the Apostles,
let us hold us contented, in that we know that the Angels of heaven, the holy Patriarchs, the Hrophets, the Apostles,
vvb pno12 vvb pno12 vvn, p-acp cst pns12 vvb cst dt n2 pp-f n1, dt j n2, dt n2, dt n2,
(32) sermon (DIV2)
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and the Martirs agree with vs:
and the Martyrs agree with us:
cc dt n2 vvb p-acp pno12:
(32) sermon (DIV2)
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8429
and too be short, that all Gods chozen people from Abell too his present day, doo beare vs sufficient companie.
and too be short, that all God's chozen people from Abel too his present day, do bear us sufficient company.
cc av vbi j, cst d n2 vvi n1 p-acp np1 av po31 j n1, vdb vvi pno12 j n1.
(32) sermon (DIV2)
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8430
And so may wee despyze all that shalbee layd too our reproche, when wee haue Gods truthe and the mark wherby wee knowe our selues too bee his children.
And so may we despyze all that shalbe laid too our reproach, when we have God's truth and the mark whereby we know our selves too be his children.
cc av vmb pns12 vvi d cst vmb vvn av po12 n1, c-crq pns12 vhb n2 n1 cc dt n1 c-crq pns12 vvb po12 n2 av vbb po31 n2.
(32) sermon (DIV2)
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8431
For inasmuch as God cannot deny himself, he will continew alwayes with his Church, wherof we bee a parcell,
For inasmuch as God cannot deny himself, he will continue always with his Church, whereof we be a parcel,
p-acp av c-acp np1 vmbx vvi px31, pns31 vmb vvi av p-acp po31 n1, c-crq pns12 vbb dt n1,
(32) sermon (DIV2)
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8432
if shee sticke vntoo his woord. Let that therfor bee one poynt.
if she stick unto his word. Let that Therefore bee one point.
cs pns31 vvb p-acp po31 n1. vvb cst av n1 crd n1.
(32) sermon (DIV2)
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8433
But in the meane while also let vs not forget to seeke peace to the v•termost of our power, according to the text that I alledged out of the Romanes.
But in the mean while also let us not forget to seek peace to the v•termost of our power, according to the text that I alleged out of the Romans.
cc-acp p-acp dt j n1 av vvb pno12 xx vvi pc-acp vvi n1 p-acp dt j pp-f po12 n1, vvg p-acp dt n1 cst pns11 vvd av pp-f dt njp2.
(32) sermon (DIV2)
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8434
Therfore let vs not wilfully seperate our selues from the world, but let vs haue (as it were) our armes strected out too take home all such as yeeld themselues willingly too the obedience of God, that wee may haue one fayth toogither:
Therefore let us not wilfully separate our selves from the world, but let us have (as it were) our arms strected out too take home all such as yield themselves willingly too the Obedience of God, that we may have one faith together:
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(32) sermon (DIV2)
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and let vs indeuer too bring it too passe.
and let us endeavour too bring it too pass.
cc vvb pno12 n1 av vvi pn31 av vvi.
(32) sermon (DIV2)
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And the very same also is the cause why Saint Paule telleth vs heere, that the fayth and obedience which w• yeeld vntoo God, serues not too puffe vp our harts with pryde,
And the very same also is the cause why Saint Paul Telleth us Here, that the faith and Obedience which w• yield unto God, serves not too puff up our hearts with pride,
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(32) sermon (DIV2)
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8437
so as wee should reiect other men, and euery of vs loue himself, and shift for himself:
so as we should reject other men, and every of us love himself, and shift for himself:
av c-acp pns12 vmd vvi n-jn n2, cc d pp-f pno12 vvb px31, cc vvi p-acp px31:
(32) sermon (DIV2)
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•ut too make vs followe the example of our heauenly father, who allureth them too him which were farre of,
•ut too make us follow the Exampl of our heavenly father, who Allureth them too him which were Far of,
av av vvi pno12 vvi dt n1 pp-f po12 j n1, r-crq vvz pno32 av pno31 r-crq vbdr j pp-f,
(32) sermon (DIV2)
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and is readye too be• reconcyled too his enemyes:
and is ready too be• reconciled too his enemies:
cc vbz j av n1 vvn av po31 n2:
(32) sermon (DIV2)
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which thing seing he hath shewed vs 〈 ◊ 〉 our Lord Iesus Christ, and giuen vs so excellent a pledge of it:
which thing sing he hath showed us 〈 ◊ 〉 our Lord Iesus christ, and given us so excellent a pledge of it:
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(32) sermon (DIV2)
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8441
wee also must haue the same doctrine of peace in our thoughts and in our harts,
we also must have the same Doctrine of peace in our thoughts and in our hearts,
pns12 av vmb vhi dt d n1 pp-f n1 p-acp po12 n2 cc p-acp po12 n2,
(32) sermon (DIV2)
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8442
and indeuer as much as is possible, too bring them too the vnion of the Gospell, that are separated from it as yit:
and endeavour as much as is possible, too bring them too the Union of the Gospel, that Are separated from it as yet:
cc vvb p-acp d c-acp vbz j, av vvb pno32 av dt n1 pp-f dt n1, cst vbr vvn p-acp pn31 c-acp av:
(32) sermon (DIV2)
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8443
so that if they which haue bin as it were stark mad ageinst God, doo yeeld themselues as lambes and sheepe of the flocke:
so that if they which have been as it were stark mad against God, do yield themselves as Lambs and sheep of the flock:
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(32) sermon (DIV2)
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8444
wee must bee redye to receyue them.
we must be ready to receive them.
pns12 vmb vbi j pc-acp vvi pno32.
(32) sermon (DIV2)
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8445
Let vs then bend our selues too that, and not bee giuen euery man too his owne profite,
Let us then bend our selves too that, and not be given every man too his own profit,
vvb pno12 av vvi po12 n2 av cst, cc xx vbi vvn d n1 av po31 d n1,
(32) sermon (DIV2)
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8446
but assure our selues that sith God hath knit vs toogither and bound vs one too another:
but assure our selves that sith God hath knit us together and bound us one too Another:
cc-acp vvb po12 n2 d c-acp np1 vhz vvn pno12 av cc vvn pno12 crd av j-jn:
(32) sermon (DIV2)
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8447
euery of vs ought too imploy himself too the vttermoste of his abilitie, and according too his owne measure, too drawe his neyghbours with him,
every of us ought too employ himself too the uttermost of his ability, and according too his own measure, too draw his neighbours with him,
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(32) sermon (DIV2)
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so as we may be ryghtly one bodie, and Iesus Christ reigne ouer vs.
so as we may be rightly one body, and Iesus christ Reign over us
av c-acp pns12 vmb vbi av-jn pi n1, cc np1 np1 vvi p-acp pno12
(32) sermon (DIV2)
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8449
And for the same cause also dooth he adde, that wee should grovve in all things in him that is our head, that is too vvit, in Iesus Christ.
And for the same cause also doth he add, that we should grow in all things in him that is our head, that is too wit, in Iesus christ.
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(32) sermon (DIV2)
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8450
Now by this woord Growe, Saynt Paule continueth the matter that wee haue seene heeretoofore, which is, that wee must not stand so much in our owne conceytes,
Now by this word Grow, Saint Paul Continueth the matter that we have seen heeretoofore, which is, that we must not stand so much in our own conceits,
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(32) sermon (DIV2)
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8451
as too thinke our selues too bee come alredye to the marke wee go too. For (as I told you) our lyfe is a iorney:
as too think our selves too be come already to the mark we go too. For (as I told you) our life is a journey:
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(32) sermon (DIV2)
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and therfore wee must go on styll:
and Therefore we must go on still:
cc av pns12 vmb vvi p-acp av:
(32) sermon (DIV2)
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8453
for he that lingereth by the way, dooth well shew that he neuer wist wherat he amed.
for he that lingereth by the Way, doth well show that he never wist whereat he amed.
c-acp pns31 cst vvz p-acp dt n1, vdz av vvi cst pns31 av-x vvd c-crq pns31 vvd.
(32) sermon (DIV2)
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8454
Therefore although wee must not bee as little children, yit are wee not yit come to full age,
Therefore although we must not be as little children, yet Are we not yet come to full age,
av cs pns12 vmb xx vbi a-acp j n2, av vbr pns12 xx av vvn p-acp j n1,
(32) sermon (DIV2)
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8455
nother haue wee gotten yit such strength as were requisyte.
neither have we got yet such strength as were requisyte.
av-dx n1 pns12 vvn av d n1 a-acp vbdr n1.
(32) sermon (DIV2)
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8456
Wherfore let vs growe, that is too say, let euery of vs looke well too his owne infirmitie,
Wherefore let us grow, that is too say, let every of us look well too his own infirmity,
q-crq vvb pno12 vvi, cst vbz av vvb, vvb d pp-f pno12 vvi av av po31 d n1,
(32) sermon (DIV2)
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8457
and when he sees his owne weakenesse ▪ let him theruppon take harte, and thrust foorth himself:
and when he sees his own weakness ▪ let him thereupon take heart, and thrust forth himself:
cc c-crq pns31 vvz po31 d n1 ▪ vvb pno31 av vvi n1, cc vvd av px31:
(32) sermon (DIV2)
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8458
let him preace vntoo God, and let all our myndes bee continually bent that waye.
let him press unto God, and let all our minds be continually bent that Way.
vvb pno31 vvi p-acp np1, cc vvb d po12 n2 vbb av-j vvn cst n1.
(32) sermon (DIV2)
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8459
For it is not ynough for vs too haue begunne, nor yit too haue gone on • good way,
For it is not enough for us too have begun, nor yet too have gone on • good Way,
p-acp pn31 vbz xx av-d p-acp pno12 av vhb vvn, ccx av av vhb vvn a-acp • j n1,
(32) sermon (DIV2)
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8460
vnlesse it bee printed in our hartes, that wee must profi•e still, euen too our dying day.
unless it be printed in our hearts, that we must profi•e still, even too our dying day.
cs pn31 vbb vvn p-acp po12 n2, cst pns12 vmb vbi av, av av po12 j-vvg n1.
(32) sermon (DIV2)
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8461
Otherwyse it is certeyne that wee shall be but dazeled with our owne pryde, & that will make all Gods gif•es too vanish away, which wee had receyued afore.
Otherwise it is certain that we shall be but dazzled with our own pride, & that will make all God's gif•es too vanish away, which we had received afore.
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(32) sermon (DIV2)
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8462
Wherfore let vs not imagin that wee haue such power, or such vnderstanding in all the things that are requisyte for our saluation,
Wherefore let us not imagine that we have such power, or such understanding in all the things that Are requisyte for our salvation,
q-crq vvb pno12 xx vvi cst pns12 vhb d n1, cc d vvg p-acp d dt n2 cst vbr n1 p-acp po12 n1,
(32) sermon (DIV2)
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8463
as that wee should not consider how it is not for nought that the holy Ghost exhorteth vs heere 〈 ◊ 〉 growe.
as that we should not Consider how it is not for nought that the holy Ghost exhorteth us Here 〈 ◊ 〉 grow.
c-acp cst pns12 vmd xx vvi c-crq pn31 vbz xx p-acp pi cst dt j n1 vvz pno12 av 〈 sy 〉 vvi.
(32) sermon (DIV2)
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8464
And heere yee see also, how lowelinesse ought alwayes too ma•ch with fayth: according too this saying, that Gods woord serueth too instruct the small and lowelye ones.
And Here ye see also, how Loveliness ought always too ma•ch with faith: according too this saying, that God's word serveth too instruct the small and lowly ones.
cc av pn22 vvb av, c-crq n1 vmd av av av-d p-acp n1: vvg av d vvg, d ng1 n1 vvz av vvi dt j cc j pi2.
(32) sermon (DIV2)
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8465
The greater then that a man would make himself too bee, surely the more dooth he shet the doore ageinst himself,
The greater then that a man would make himself too be, surely the more doth he shet the door against himself,
dt jc cs d dt n1 vmd vvi px31 av vbi, av-j dt av-dc vdz pns31 zz dt n1 p-acp px31,
(32) sermon (DIV2)
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so as he can haue no enterance intoo the schoole of God, and of our Lord Iesus Christ.
so as he can have no Entrance into the school of God, and of our Lord Iesus christ.
av c-acp pns31 vmb vhi dx n1 p-acp dt n1 pp-f np1, cc pp-f po12 n1 np1 np1.
(32) sermon (DIV2)
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8467
Therfore let vs looke well 〈 ◊ 〉 our owne slendernesse, that wee may bee so meeke,
Therefore let us look well 〈 ◊ 〉 our own slenderness, that we may be so meek,
av vvb pno12 vvi av 〈 sy 〉 po12 d n1, cst pns12 vmb vbi av j,
(32) sermon (DIV2)
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as nothing may• hinder vs from hoping continually more and more in our God.
as nothing may• hinder us from hoping continually more and more in our God.
c-acp pix n1 vvb pno12 p-acp vvg av-j av-dc cc av-dc p-acp po12 n1.
(32) sermon (DIV2)
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And the same ought also too quicken vs, and prouoke vs to serue him, and to confirme our selues continually the more in his woord.
And the same ought also too quicken us, and provoke us to serve him, and to confirm our selves continually the more in his word.
cc dt d vmd av av vvi pno12, cc vvb pno12 pc-acp vvi pno31, cc pc-acp vvi po12 n2 av-j dt av-dc p-acp po31 n1.
(32) sermon (DIV2)
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For what is the cause of so greate sloth and coldnesse as is seene in manye men,
For what is the cause of so great sloth and coldness as is seen in many men,
p-acp r-crq vbz dt n1 pp-f av j n1 cc n1 c-acp vbz vvn p-acp d n2,
(32) sermon (DIV2)
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8471
but that they thinke themselues too bee clerkes greate ynough alredy? And therin they deceyue themselues, by reason that the diuell hath dimmed their eyes through their owne fond ouerweening. Seeing it is so:
but that they think themselves to be Clerks great enough already? And therein they deceive themselves, by reason that the Devil hath dimmed their eyes through their own found overweening. Seeing it is so:
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(32) sermon (DIV2)
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and so well knowen, as it had bin taken almost for a prouerb. Now, Dauid vseth a woord which signifyeth properly too chafe and storme:
and so well known, as it had been taken almost for a proverb. Now, David uses a word which signifieth properly too chafe and storm:
cc av av vvn, c-acp pn31 vhd vbn vvn av p-acp dt n1. av, np1 vvz dt n1 r-crq vvz av-j av vvi cc n1:
(35) sermon (DIV2)
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let vs continew little ones still, not in vnderstanding, but in naughtinesse (as hath bin sayd afore:) and sith wee knowe that wee had neede too profit, let vs indeuer so too doo.
let us continue little ones still, not in understanding, but in naughtiness (as hath been said afore:) and sith we know that we had need too profit, let us endeavour so too do.
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(32) sermon (DIV2)
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8473
Howbeeit, let vs also haue an eye to the meane that is shewed vs heere, which is, too resort to him that is our head.
Howbeit, let us also have an eye to the mean that is showed us Here, which is, too resort to him that is our head.
a-acp, vvb pno12 av vhb dt n1 p-acp dt j cst vbz vvn pno12 av, r-crq vbz, av vvb p-acp pno31 cst vbz po12 n1.
(32) sermon (DIV2)
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8474
Tr••ly Saint Paule addeth theruntoo, all things: too shewe than v••en a Christen man hath examined throughly what is in him:
Tr••ly Saint Paul adds theruntoo, all things: too show than v••en a christian man hath examined thoroughly what is in him:
j n1 np1 vvz av, d n2: av vvi cs av dt jp n1 vhz vvn av-j r-crq vbz p-acp pno31:
(32) sermon (DIV2)
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he shal• fynd that if he haue anie vertew, there shalbee vyces mingled with it, and that in all his vertewes there is euer some blemish or mayme.
he shal• find that if he have any virtue, there shalbe vices mingled with it, and that in all his Virtues there is ever Some blemish or maim.
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(32) sermon (DIV2)
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8476
Wherfore let all of vs cast downe our heads, and let the excellentest men in the world vnderstand, that God hath still reserued some peece of grace too himself, which he hath not giuen too them, too the intent wee should not bee puffed vp with fond ouerweening, too think our selues too bee that which wee bee not.
Wherefore let all of us cast down our Heads, and let the excellentest men in the world understand, that God hath still reserved Some piece of grace too himself, which he hath not given too them, too the intent we should not be puffed up with found overweening, too think our selves too be that which we be not.
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(32) sermon (DIV2)
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But let vs come too the heade that is spoken of heere.
But let us come too the head that is spoken of Here.
p-acp vvb pno12 vvi av dt n1 cst vbz vvn pp-f av.
(32) sermon (DIV2)
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For Saint Paule telleth vs, that our only shooteanker must bee too knowe Iesus Christ (as hath bin declared afore) how that all the treasures of wisdome and knowledge are layd vp in him.
For Saint Paul Telleth us, that our only shooteanker must be too know Iesus christ (as hath been declared afore) how that all the treasures of Wisdom and knowledge Are laid up in him.
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(32) sermon (DIV2)
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8479
For else many would raundge farre in Gods woord: and that should bee but too bee alwayes learning, and neuer to knowe any thing, For Else many would raundge Far in God's word: and that should be but too be always learning, and never to know any thing,
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(32) sermon (DIV2)
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8480
as it is sayd in another text.
as it is said in Another text.
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(32) sermon (DIV2)
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8481
But S. Paule telleth vs, that in Iesus Christ wee shall fynd all that is requisyte for out saluation,
But S. Paul Telleth us, that in Iesus christ we shall find all that is requisyte for out salvation,
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(32) sermon (DIV2)
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8482
& that he also must haue the preheminence, as the head appeereth aboue all the rest of the b•dy.
& that he also must have the pre-eminence, as the head appeareth above all the rest of the b•dy.
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(32) sermon (DIV2)
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8483
For it we grew in such wise, as the shoulders should get vp half a 〈 … 〉 the h•ad:
For it we grew in such wise, as the shoulders should get up half a 〈 … 〉 the h•ad:
p-acp pn31 pns12 vvd p-acp d j, c-acp dt n2 vmd vvi a-acp j-jn dt 〈 … 〉 dt j:
(32) sermon (DIV2)
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8484
what a growing were that? Were such a growing too bee well lyked? It were better that a member were starke dead, tha• that it shoulde so disfigure the body.
what a growing were that? Were such a growing too be well liked? It were better that a member were stark dead, tha• that it should so disfigure the body.
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(32) sermon (DIV2)
450
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8485
For so muche then as the head ought too bee vppermost, Saint Paule telleth vs expresly, that it is not ynough for vs too growe,
For so much then as the head ought too be uppermost, Saint Paul Telleth us expressly, that it is not enough for us too grow,
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(32) sermon (DIV2)
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8486
but that wee must alwayes growe vnder our Lord Iesus Christ, so as he may stand ouer vs,
but that we must always grow under our Lord Iesus christ, so as he may stand over us,
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(32) sermon (DIV2)
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8487
and all of vs both great and small submyt our selues vnto hym. And wee see by experience, that this was not spoken for nothyng.
and all of us both great and small submit our selves unto him. And we see by experience, that this was not spoken for nothing.
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(32) sermon (DIV2)
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8488
For what a number are there which carrye a great countenance and shewe of knowledge,
For what a number Are there which carry a great countenance and show of knowledge,
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(32) sermon (DIV2)
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8489
and yit doo nothing but set all thyngs in a broyle and vprore, through theyr vayne glory? There are a great sort which could fynd in theyr harts too haue our Lord Iesus Christ buryed, that they them selues myght perke vp,
and yet do nothing but Set all things in a broil and uproar, through their vain glory? There Are a great sort which could find in their hearts too have our Lord Iesus christ buried, that they them selves might perk up,
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(32) sermon (DIV2)
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8490
and haue all the world gaze vppon them, and bee had in estimation, and reioyst at.
and have all the world gaze upon them, and bee had in estimation, and rejoiced At.
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(32) sermon (DIV2)
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8491
And many wretches come so farre, that they passe not what come of it, so they may keepe them selues in reputation.
And many wretches come so Far, that they pass not what come of it, so they may keep them selves in reputation.
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(32) sermon (DIV2)
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8492
Ageyn, othersome myngle our Lord Iesus Christ with so many superstitions, that he is vtterly ouershadowe• with them.
Again, Othersome mingle our Lord Iesus christ with so many superstitions, that he is utterly ouershadowe• with them.
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(32) sermon (DIV2)
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8493
Wee see what is happened in Poperie.
we see what is happened in Popery.
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(32) sermon (DIV2)
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8494
For they verifie their owne prouerb throughly, that the sonne of God cannot be• knowen from his Apostles.
For they verify their own proverb thoroughly, that the son of God cannot be• known from his Apostles.
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(32) sermon (DIV2)
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8495
And why? Bycause they haue fleeced him, and robbed him of the honour that belongeth too him,
And why? Because they have fleeced him, and robbed him of the honour that belongeth too him,
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(32) sermon (DIV2)
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8496
and made as it were a bootie of it, dealing too euery man his share and portion of it.
and made as it were a booty of it, dealing too every man his share and portion of it.
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(32) sermon (DIV2)
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8497
Thus are the Papists well growen, howbeeit that is but in ignorance and superstition, bycause Iesus Christ hath not his preheminence among them, nother is hee their shooteanker.
Thus Are the Papists well grown, howbeit that is but in ignorance and Superstition, Because Iesus christ hath not his pre-eminence among them, neither is he their shooteanker.
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(32) sermon (DIV2)
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8498
Yea and euen among vs also yee shall see some so desyrous too get renoune among men, that Iesus Christ shalbee as nothing with them.
Yea and even among us also ye shall see Some so desirous too get renown among men, that Iesus christ shalbe as nothing with them.
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(32) sermon (DIV2)
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8499
So much the more therfore dooth it stand vs on hand too mynd well this lesson of Saint Paules, that our growing must bee in our Lord Iesus Christ, according to this saying of Saint Iohn Baptist, I must diminish, and he increace.
So much the more Therefore doth it stand us on hand too mind well this Lesson of Saint Paul's, that our growing must be in our Lord Iesus christ, according to this saying of Saint John Baptist, I must diminish, and he increase.
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(32) sermon (DIV2)
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8500
Let vs followe that example, namly that the excellencie which is in the Church should abyde v•appayred,
Let us follow that Exampl, namely that the excellency which is in the Church should abide v•appayred,
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(32) sermon (DIV2)
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8501
and yit in the mean• whyle Iesus Christ bee the shooteanker of all men. For although the Starres haue their bryghtnesse:
and yet in the mean• while Iesus christ be the shooteanker of all men. For although the Stars have their bryghtnesse:
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(32) sermon (DIV2)
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8502
yit must the Sunne shyne aboue them, and men must knowe that it is he by whome wee haue the trew lyght in deede.
yet must the Sun shine above them, and men must know that it is he by whom we have the true Light in deed.
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(32) sermon (DIV2)
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8503
And therfore let our Lord Iesus, who is the dayso•e of rygh••ousenesse, be so regarded,
And Therefore let our Lord Iesus, who is the dayso•e of rygh••ousenesse, be so regarded,
cc av vvb po12 n1 np1, r-crq vbz dt n1 pp-f n1, vbb av vvn,
(32) sermon (DIV2)
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8504
as nothing may impeach him, nor bleare our eyes that wee should not look• at him,
as nothing may impeach him, nor blear our eyes that we should not look• At him,
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(32) sermon (DIV2)
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8505
and our fayth 〈 ◊ 〉 leuelled alonely at him.
and our faith 〈 ◊ 〉 leveled alonely At him.
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(32) sermon (DIV2)
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8506
That then is the cause why Saint Paule addeth expressely, that Iesus Christ must bee our head,
That then is the cause why Saint Paul adds expressly, that Iesus christ must be our head,
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(32) sermon (DIV2)
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8507
and wee growe in him, and resort vntoo him, and set ou• whole studye and mynd vppon him.
and we grow in him, and resort unto him, and Set ou• Whole study and mind upon him.
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(32) sermon (DIV2)
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8508
Too expresse this the better, he addeth, that it is he by vvhom the •hole body is knit and ioyned toogither by his ioyntes,
Too express this the better, he adds, that it is he by whom the •hole body is knit and joined together by his Joints,
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(32) sermon (DIV2)
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8552
yit hath he but his measure still.
yet hath he but his measure still.
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(32) sermon (DIV2)
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8509
and that it is he which furnisheth it with substance and lyfe, according too the measure and portion of euery member: and that it is he which furnisheth it with substance and life, according too the measure and portion of every member:
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(32) sermon (DIV2)
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howbeeit that was in rebuking such as persecuted him wrongfully, bycause they were hardned in theyr malyce,
howbeit that was in rebuking such as persecuted him wrongfully, Because they were hardened in their malice,
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(35) sermon (DIV2)
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8510
& that when this is done, thē the body is well proportioned: howbeit that loue must reigne among vs, or else there shall be nothing but confuzion:
& that when this is done, them the body is well proportioned: howbeit that love must Reign among us, or Else there shall be nothing but confuzion:
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(32) sermon (DIV2)
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8511
insomuch that if there bee greatnesse, it will bee ouer huge, so as it shall not bee a naturall body, but rather a monster.
insomuch that if there be greatness, it will be over huge, so as it shall not be a natural body, but rather a monster.
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(32) sermon (DIV2)
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8512
Nowe in saying that wee receyue our growing of Iesus Christ, that it is he of whom the knitting of the body proceedeth,
Now in saying that we receive our growing of Iesus christ, that it is he of whom the knitting of the body Proceedeth,
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(32) sermon (DIV2)
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8513
and that it is he also by whom wee bee maynteyned in life:
and that it is he also by whom we be maintained in life:
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(32) sermon (DIV2)
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8514
he sheweth vs our vnthankfulnesse, in that wee yeeld him not the honor which he deserueth.
he shows us our unthankfulness, in that we yield him not the honour which he deserves.
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(32) sermon (DIV2)
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8515
For must it not needes be that we are tootoo leaud, when the sonne of God giueth vs all things,
For must it not needs be that we Are tootoo lewd, when the son of God gives us all things,
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(32) sermon (DIV2)
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8516
and yit wee will bereeue him the honor which he requireth, for shewing himself so bountifull towards vs? He desyreth not that we should yeeld him any recompence,
and yet we will bereeue him the honour which he requires, for showing himself so bountiful towards us? He desireth not that we should yield him any recompense,
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(32) sermon (DIV2)
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8517
nother can we, nother is it needfull: but yit he will be glorifyed.
neither can we, neither is it needful: but yet he will be glorified.
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(32) sermon (DIV2)
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8518
Now then seeyng wee bee so inriched by him, and wee notwithstanding doo fall too robbing him of his honor,
Now then seeing we be so enriched by him, and we notwithstanding do fallen too robbing him of his honour,
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(32) sermon (DIV2)
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8519
so as he is defrauded and bereft of it:
so as he is defrauded and bereft of it:
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(32) sermon (DIV2)
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8520
must it not needes bee that wee bee woorse than diuelish? Wherfore let vs mark well wherat S. Paule amed:
must it not needs be that we be Worse than devilish? Wherefore let us mark well whereat S. Paul amed:
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(32) sermon (DIV2)
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8521
for he intended heere too reproue the worlde of too leaud an vnthankfulnesse, for not yeelding our Lord Iesus Christ his dew honour, in somuch as he is not exalted among vs,
for he intended Here too reprove the world of too lewd an unthankfulness, for not yielding our Lord Iesus christ his due honour, in So much as he is not exalted among us,
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(32) sermon (DIV2)
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8522
nother doo wee thinke vppon him, nother doo wee place him in chiefe souereintie, that all men myght doo him homage.
neither do we think upon him, neither do we place him in chief sovereignty, that all men might do him homage.
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(32) sermon (DIV2)
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8523
And therwithall he sheweth also, that wee bee almost out of our wittes when wee honor not Iesus Christ,
And therewithal he shows also, that we be almost out of our wits when we honour not Iesus christ,
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(32) sermon (DIV2)
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8524
ne exalt him as wee ought to doo. For there is not that man which dooth not naturally •ouet his owne profit.
ne exalt him as we ought to do. For there is not that man which doth not naturally •ouet his own profit.
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(32) sermon (DIV2)
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8525
Now then, in forsaking of Iesus Christ, we seeme to haue conspyred & sworne our owne confuzion, that we might be bereft of all his grace,
Now then, in forsaking of Iesus christ, we seem to have conspired & sworn our own confuzion, that we might be bereft of all his grace,
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(32) sermon (DIV2)
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8526
& be as rotten members without strength.
& be as rotten members without strength.
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(32) sermon (DIV2)
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8527
For he is as the head of a mans body, & as the roote of a •ree:
For he is as the head of a men body, & as the root of a •ree:
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(32) sermon (DIV2)
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8528
it is he from whom all our life & sustenance proceedeth.
it is he from whom all our life & sustenance Proceedeth.
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(32) sermon (DIV2)
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8529
Now then if the hands, the feete, the belly, the stomacke, the legs, & all the rest of the members should conspire togither to say, let vs forsake the hea•:
Now then if the hands, the feet, the belly, the stomach, the legs, & all the rest of the members should conspire together to say, let us forsake the hea•:
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(32) sermon (DIV2)
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8959
For wee see how they that growe beastly after that sort, doo gather such a hard hartednes,
For we see how they that grow beastly After that sort, do gather such a hard heartedness,
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(33) sermon (DIV2)
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and forepossessed with so great and venemous rage ageinst him, that they made no conscience too oppresse him.
and forepossessed with so great and venomous rage against him, that they made no conscience too oppress him.
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(35) sermon (DIV2)
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8530
What should •hey win by it? Or if they should conspyre toogither too put the head downe, an• to thrust it into the belly, that men myght not see it:
What should •hey win by it? Or if they should conspire together too put the head down, an• to thrust it into the belly, that men might not see it:
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(32) sermon (DIV2)
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8531
what profit should the whole body haue by it? Euen so standeth the cace with all such as would diminish the glory and maiestie of Gods sonne,
what profit should the Whole body have by it? Eve so Stands the case with all such as would diminish the glory and majesty of God's son,
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(32) sermon (DIV2)
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8532
and lessen his power, and not acknowledge to what end he was sent of God his father,
and lessen his power, and not acknowledge to what end he was sent of God his father,
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(32) sermon (DIV2)
452
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8533
namely, that they should seeke all their welfare, and all the partes of their saluation in him:
namely, that they should seek all their welfare, and all the parts of their salvation in him:
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(32) sermon (DIV2)
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8534
for it is as much as if they would put downe their head.
for it is as much as if they would put down their head.
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(32) sermon (DIV2)
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8535
But S. Paule telleth vs, that there must bee no knitting in the body, but that which commeth of the head.
But S. Paul Telleth us, that there must be no knitting in the body, but that which comes of the head.
p-acp n1 np1 vvz pno12, cst a-acp vmb vbi dx vvg p-acp dt n1, cc-acp cst r-crq vvz pp-f dt n1.
(32) sermon (DIV2)
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For whence cōmeth all? Beholde, the veynes conuey nourrishment euery where through the whole body,
For whence comes all? Behold, the Veins convey nourrishment every where through the Whole body,
p-acp q-crq vvz d? vvb, dt n2 vvi n1 d c-crq p-acp dt j-jn n1,
(32) sermon (DIV2)
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and the senewes hold the bones togither, and giue thē mouing: but yit must all these thinges haue their roote in the head.
and the sinews hold the bones together, and give them moving: but yet must all these things have their root in the head.
cc dt n2 vvb dt n2 av, cc vvi pno32 vvg: cc-acp av vmb d d n2 vhb po32 n1 p-acp dt n1.
(32) sermon (DIV2)
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So then, if we will needs despyze God in diminishing the glory of his only sonne,
So then, if we will needs despyze God in diminishing the glory of his only son,
av av, cs pns12 vmb av vvi np1 p-acp vvg dt n1 pp-f po31 j n1,
(32) sermon (DIV2)
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surely all will turne to our confuzion. Iesus Christ can wel ynough forbeare vs:
surely all will turn to our confuzion. Iesus christ can well enough forbear us:
av-j d vmb vvi p-acp po12 n1. np1 np1 vmb av av-d vvi pno12:
(32) sermon (DIV2)
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but we must needs perish wretchedly like rottē carions, if he giue vs not whatsoeuer belongeth to our life.
but we must needs perish wretchedly like rotten carrions, if he give us not whatsoever belongeth to our life.
cc-acp pns12 vmb av vvi av-j av-j vvn n2, cs pns31 vvb pno12 xx r-crq vvz p-acp po12 n1.
(32) sermon (DIV2)
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Thus yee see what S. Paule ment too shewe vs.
Thus ye see what S. Paul meant too show us
av pn22 vvb r-crq n1 np1 vvd av vvi pno12
(32) sermon (DIV2)
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Hereunto he addeth, that there is a certein measure in euery member, & that the furnishment therof cōmeth of the head,
Hereunto he adds, that there is a certain measure in every member, & that the furnishment thereof comes of the head,
av pns31 vvz, cst pc-acp vbz dt j n1 p-acp d n1, cc cst dt n1 av vvz pp-f dt n1,
(32) sermon (DIV2)
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so as it sheadeth through the whole body, howbeit (sayth he) that is in measure. When he sayth, it is in measure, he doth vs to wit, that al the excellencie which we can see heere, is no derogation to the perfectnesse that is in Iesus Christ.
so as it sheadeth through the Whole body, howbeit (say he) that is in measure. When he say, it is in measure, he does us to wit, that all the excellency which we can see Here, is no derogation to the perfectness that is in Iesus christ.
av c-acp pn31 vvz p-acp dt j-jn n1, a-acp (vvz pns31) d vbz p-acp n1. c-crq pns31 vvz, pn31 vbz p-acp n1, pns31 vdz pno12 pc-acp vvi, cst d dt n1 r-crq pns12 vmb vvi av, vbz dx n1 p-acp dt n1 cst vbz p-acp np1 np1.
(32) sermon (DIV2)
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For there are twoo reasons too bee marked.
For there Are twoo Reasons too be marked.
p-acp a-acp vbr crd n2 av vbi vvn.
(32) sermon (DIV2)
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The one is, that all that is in man is vnperfect, & therfore that we must resort to our Lord Iesus Christ, that he alonly may abyde vnimpeached,
The one is, that all that is in man is unperfect, & Therefore that we must resort to our Lord Iesus christ, that he alonely may abide unimpeached,
dt pi vbz, cst d cst vbz p-acp n1 vbz j, cc av cst pns12 vmb vvi p-acp po12 n1 np1 np1, cst pns31 av-j vmb vvi vvn,
(32) sermon (DIV2)
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& not bee mingled with other creatures.
& not be mingled with other creatures.
cc xx vbi vvn p-acp j-jn n2.
(32) sermon (DIV2)
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The other is, that the measure & portiō which is in euery member, is not there as hauing his peculiar seat there.
The other is, that the measure & portion which is in every member, is not there as having his peculiar seat there.
dt n-jn vbz, cst dt n1 cc n1 r-crq vbz p-acp d n1, vbz xx a-acp p-acp vhg po31 j n1 a-acp.
(32) sermon (DIV2)
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For what could the hand doo, if it were not continually nurrished & maynteyned by the head? The bond that holdeth altogither must needes bee maynteyned from thence.
For what could the hand do, if it were not continually nurrished & maintained by the head? The bound that holds altogether must needs be maintained from thence.
p-acp r-crq vmd dt n1 vdi, cs pn31 vbdr xx av-j vvd cc vvd p-acp dt n1? dt n1 cst vvz av vmb av vbi vvd p-acp av.
(32) sermon (DIV2)
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Also the naturall heate & mouing must come from thence, insomuch that the hand shoulde wither euery minute of an houre,
Also the natural heat & moving must come from thence, insomuch that the hand should wither every minute of an hour,
av dt j n1 cc n-vvg vmb vvi p-acp av, av cst dt n1 vmd vvi d n1 pp-f dt n1,
(32) sermon (DIV2)
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& rotte away, if the head wrought not continually. The like respect is betweene Christ & his Church.
& rotten away, if the head wrought not continually. The like respect is between christ & his Church.
cc j-vvn av, cs dt n1 vvd xx av-j. dt j n1 vbz p-acp np1 cc po31 n1.
(32) sermon (DIV2)
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And why? To the intent that Iesus Christ should not be bereft of the honor that belongeth vnto him.
And why? To the intent that Iesus christ should not be bereft of the honour that belongeth unto him.
cc q-crq? p-acp dt n1 cst np1 np1 vmd xx vbi vvn pp-f dt n1 cst vvz p-acp pno31.
(32) sermon (DIV2)
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Seeing then that euery of vs hath his portiō (as hath bin shewed afore:) it is good reason also that euery of vs should stoope,
Seeing then that every of us hath his portion (as hath been showed afore:) it is good reason also that every of us should stoop,
vvg av cst d pp-f pno12 vhz po31 n1 (c-acp vhz vbn vvn a-acp:) pn31 vbz j n1 av cst d pp-f pno12 vmd vvi,
(32) sermon (DIV2)
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& not lift vp our hornes too take any thing vpō vs, which God reserueth to his only sonne. That is one point.
& not lift up our horns too take any thing upon us, which God reserveth to his only son. That is one point.
cc xx vvi a-acp po12 n2 av vvb d n1 p-acp pno12, r-crq np1 vvz p-acp po31 j n1. cst vbz crd n1.
(32) sermon (DIV2)
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Agein, let vs vnderstand, that the same measure cōmeth of free gift, as hath bin shewed alredy:
Again, let us understand, that the same measure comes of free gift, as hath been showed already:
av, vvb pno12 vvi, cst dt d n1 vvz pp-f j n1, c-acp vhz vbn vvn av:
(32) sermon (DIV2)
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& yit is it not without cause that S. Paule repeteth it heere agein. For wee see the foolish presumptuousnes of men, how euery man would be a lord:
& yet is it not without cause that S. Paul repeateth it Here again. For we see the foolish presumptuousness of men, how every man would be a lord:
cc av vbz pn31 xx p-acp n1 cst np1 np1 vvz pn31 av av. c-acp pns12 vvb dt j n1 pp-f n2, c-crq d n1 vmd vbi dt n1:
(32) sermon (DIV2)
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& we would faine rod God of his right, to the end to be aduaunced & esteemed our selues.
& we would feign rod God of his right, to the end to be advanced & esteemed our selves.
cc pns12 vmd vvi n1 np1 pp-f po31 n-jn, p-acp dt n1 pc-acp vbi vvn cc vvn po12 n2.
(32) sermon (DIV2)
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Therefore to abate that loftinesse, and to clenze vs of such vyce, S. Paule putteth vs in mynd once agein, that we haue nothing which is not giuen vs. And therfore we must resort too this which he sayeth in the first too the Corinthians:
Therefore to abate that loftiness, and to clenze us of such vice, S. Paul putteth us in mind once again, that we have nothing which is not given us And Therefore we must resort too this which he Saith in the First too the Corinthians:
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(32) sermon (DIV2)
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Who art thou? Haste thou made thy selfe so excellent by thyne owne cunnyng? Hast thou any thing which thou canst chalendge as thine owne? No:
Who art thou? Haste thou made thy self so excellent by thine own cunning? Hast thou any thing which thou Canst challenge as thine own? No:
q-crq vb2r pns21? n1 pns21 vvn po21 n1 av j p-acp po21 d j-jn? vh2 pns21 d n1 r-crq pns21 vm2 vvb a-acp po21 d? uh-dx:
(32) sermon (DIV2)
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it is God that hath aduaunced thee so: and therfore humble thy self.
it is God that hath advanced thee so: and Therefore humble thy self.
pn31 vbz np1 cst vhz vvn pno21 av: cc av vvb po21 n1.
(32) sermon (DIV2)
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His meaning then is, that all the whole knitting & all the whole furnishing cōmeth of the head.
His meaning then is, that all the Whole knitting & all the Whole furnishing comes of the head.
po31 n1 av vbz, cst d dt j-jn n-vvg cc d dt j-jn vvg vvz pp-f dt n1.
(32) sermon (DIV2)
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For it is not ynough for vs that wee were once created & shaped, but it standeth vs on hand to haue our members still mainteyned in their plyght.
For it is not enough for us that we were once created & shaped, but it Stands us on hand to have our members still maintained in their plight.
p-acp pn31 vbz xx av-d p-acp pno12 cst pns12 vbdr a-acp vvn cc vvn, cc-acp pn31 vvz pno12 p-acp n1 pc-acp vhi po12 n2 av vvn p-acp po32 n1.
(32) sermon (DIV2)
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That therefore is the cause why S. Paul addeth the word furniture, or sheading down,
That Therefore is the cause why S. Paul adds the word furniture, or shedding down,
cst av vbz dt n1 c-crq n1 np1 vvz dt n1 n1, cc vvg a-acp,
(32) sermon (DIV2)
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as if God should shead downe his inworking vppon the head, and the head shead fo•rth the same inwoorking throughout all the members.
as if God should shed down his inworking upon the head, and the head shed fo•rth the same inwoorking throughout all the members.
c-acp cs np1 vmd vvi a-acp po31 j-vvg-u p-acp dt n1, cc dt n1 vvb av dt d vvg p-acp d dt n2.
(32) sermon (DIV2)
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And that is it which S. Paul ment, in saying that Iesus Christ is our spirituall head, who hath receyued all fulnesse of grace, according too the first chapter of S. Iohn, where it is sayd, that it was giuē him not for himself alone:
And that is it which S. Paul meant, in saying that Iesus christ is our spiritual head, who hath received all fullness of grace, according too the First chapter of S. John, where it is said, that it was given him not for himself alone:
cc cst vbz pn31 r-crq np1 np1 vvd, p-acp vvg cst np1 np1 vbz po12 j n1, r-crq vhz vvn d n1 pp-f n1, vvg av dt ord n1 pp-f n1 np1, c-crq pn31 vbz vvn, cst pn31 vbds vvn pno31 xx p-acp px31 av-j:
(32) sermon (DIV2)
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but for vs also which are his brethren.
but for us also which Are his brothers.
cc-acp p-acp pno12 av r-crq vbr po31 n2.
(32) sermon (DIV2)
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Seeyng it is so, let vs vnderstand that al the grace which we haue receyued of God, is creeped into vs by the meanes of our Lord Iesus Christ,
Seeing it is so, let us understand that all the grace which we have received of God, is creeped into us by the means of our Lord Iesus christ,
vvg pn31 vbz av, vvb pno12 vvi cst d dt n1 r-crq pns12 vhb vvn pp-f np1, vbz j p-acp pno12 p-acp dt n2 pp-f po12 n1 np1 np1,
(32) sermon (DIV2)
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and that wee haue the full furnishing of it throughout also by him.
and that we have the full furnishing of it throughout also by him.
cc cst pns12 vhb dt j n-vvg pp-f pn31 a-acp av p-acp pno31.
(32) sermon (DIV2)
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Trew it is that the sayd strength or inwoorking passeth through euery member, and in comming from the head, it shal be in the shoulder,
True it is that the said strength or inwoorking passes through every member, and in coming from the head, it shall be in the shoulder,
j pn31 vbz d dt j-vvn n1 cc vvg vvz p-acp d n1, cc p-acp vvg p-acp dt n1, pn31 vmb vbi p-acp dt n1,
(32) sermon (DIV2)
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before it bee in the arme, and afterward in the arme, before it be in the hand:
before it be in the arm, and afterwards in the arm, before it be in the hand:
c-acp pn31 vbb p-acp dt n1, cc av p-acp dt n1, c-acp pn31 vbb p-acp dt n1:
(32) sermon (DIV2)
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but yit for all that, shall the arme therfore glory in it selfe, and giue the hand no part with it? No:
but yet for all that, shall the arm Therefore glory in it self, and give the hand no part with it? No:
cc-acp av c-acp d d, vmb dt n1 av n1 p-acp pn31 n1, cc vvi dt n1 dx n1 p-acp pn31? uh-dx:
(32) sermon (DIV2)
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but his receyuing is to impart it vntoo the residew of the limbes, and all cōmeth of the head.
but his receiving is to impart it unto the residue of the limbs, and all comes of the head.
cc-acp po31 vvg vbz pc-acp vvi pn31 p-acp dt n1 pp-f dt n2, cc d vvz pp-f dt n1.
(32) sermon (DIV2)
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Agein, shal not the hand on the one syde, giue of his power backe agein too the arme (on the other syde? Yis:) for euery member knowes his owne office, that is too say, euery member hath naturally an inclination too serue all the rest of the bodye,
Again, shall not the hand on the one side, give of his power back again too the arm (on the other side? Yis:) for every member knows his own office, that is too say, every member hath naturally an inclination too serve all the rest of the body,
av, vmb xx dt n1 p-acp dt crd n1, vvb pp-f po31 n1 av av av dt n1 (p-acp dt j-jn n1? np1:) p-acp d n1 vvz po31 d n1, cst vbz av vvb, d n1 vhz av-j dt n1 av vvi d dt n1 pp-f dt n1,
(32) sermon (DIV2)
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as though God had giuen them discretion and wisedome too say, thus it must bee.
as though God had given them discretion and Wisdom too say, thus it must be.
c-acp cs np1 vhd vvn pno32 n1 cc n1 av vvi, av pn31 vmb vbi.
(32) sermon (DIV2)
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They be bound vntoo it, and knowe the neede that eche of them hath of others helpe.
They be bound unto it, and know the need that eke of them hath of Others help.
pns32 vbb vvn p-acp pn31, cc vvb dt n1 cst d pp-f pno32 vhz pp-f n2-jn n1.
(32) sermon (DIV2)
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Trew it is, that my hand cannot iudge any thing, but yit hath God put such an indowment & disposition into it, that it desireth nothing rather than too imploy it self to the seruice of all the rest of the body.
True it is, that my hand cannot judge any thing, but yet hath God put such an endowment & disposition into it, that it Desires nothing rather than too employ it self to the service of all the rest of the body.
av-j pn31 vbz, cst po11 n1 vmbx vvi d n1, cc-acp av vhz np1 vvn d dt n1 cc n1 p-acp pn31, cst pn31 vvz pix av av av vvi pn31 n1 p-acp dt n1 pp-f d dt n1 pp-f dt n1.
(32) sermon (DIV2)
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Also the foote doth his dewtie without intreating or bydding, as though God had imprinted such a discretion in them (as to consider) that all of them receiue their power from heauen,
Also the foot does his duty without entreating or bidding, as though God had imprinted such a discretion in them (as to Consider) that all of them receive their power from heaven,
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(32) sermon (DIV2)
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and that the things which they haue receyued, must be fitted thervntoo.
and that the things which they have received, must be fitted thervntoo.
cc cst dt n2 r-crq pns32 vhb vvn, vmb vbi vvn av.
(32) sermon (DIV2)
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Now if a man shoulde demaunde, Is euery man then alyke and equall in the Church? Saint Paule, in speaking of portion and measure, meaneth not that God hath distributed lyke portion too euerye member.
Now if a man should demand, Is every man then alike and equal in the Church? Saint Paul, in speaking of portion and measure, means not that God hath distributed like portion too every member.
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(32) sermon (DIV2)
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For the legge is not the eye: and yit •euerthelesse, the leg, according too his qualitie, hath that which it needeth.
For the leg is not the eye: and yet •euerthelesse, the leg, according too his quality, hath that which it needs.
p-acp dt n1 vbz xx dt n1: cc av av, dt n1, vvg av po31 n1, vhz d r-crq pn31 vvz.
(32) sermon (DIV2)
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And for the same cause also Saint Paule sayeth, that the members should bee so knit togither,
And for the same cause also Saint Paul Saith, that the members should be so knit together,
cc p-acp dt d n1 av n1 np1 vvz, cst dt n2 vmd vbi av vvn av,
(32) sermon (DIV2)
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as they myght make vp one whole body through loue, and by that meane haue euerye one wherewith too bee contented.
as they might make up one Whole body through love, and by that mean have every one wherewith to be contented.
c-acp pns32 vmd vvi a-acp crd j-jn n1 p-acp n1, cc p-acp d n2 vhb d crd c-crq pc-acp vbi vvn.
(32) sermon (DIV2)
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There are then twoo things which wee must marke: namely that Gods gifts are diuers, and that some are much more excellent than other.
There Are then twoo things which we must mark: namely that God's Gifts Are diverse, and that Some Are much more excellent than other.
pc-acp vbr av crd n2 r-crq pns12 vmb vvi: av cst npg1 n2 vbr j, cc cst d vbr av-d av-dc j cs j-jn.
(32) sermon (DIV2)
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For the Eye is an excellenter member than the foote, and wee see also how it is had in honour:
For the Eye is an Excellenter member than the foot, and we see also how it is had in honour:
p-acp dt n1 vbz dt jc n1 cs dt n1, cc pns12 vvb av c-crq pn31 vbz vhd p-acp n1:
(32) sermon (DIV2)
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and the mouth is more than the leg.
and the Mouth is more than the leg.
cc dt n1 vbz av-dc cs dt n1.
(32) sermon (DIV2)
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Marke it then for one poynt, that there is such diuersitie, that our Lord exalteth and honoreth whom he listeth more than others.
Mark it then for one point, that there is such diversity, that our Lord Exalteth and Honoureth whom he lists more than Others.
n1 pn31 av p-acp crd n1, cst pc-acp vbz d n1, cst po12 n1 vvz cc vvz r-crq pns31 vvz av-dc cs n2-jn.
(32) sermon (DIV2)
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There are both great and small in the Church, and all must not bee teachers and Prophets.
There Are both great and small in the Church, and all must not be Teachers and prophets.
pc-acp vbr d j cc j p-acp dt n1, cc d vmb xx vbi n2 cc n2.
(32) sermon (DIV2)
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But yit this diuersitie letteth not, but that euery member hath his desyre, and that which is meete for it,
But yet this diversity lets not, but that every member hath his desire, and that which is meet for it,
p-acp av d n1 vvz xx, cc-acp cst d n1 vhz po31 n1, cc cst r-crq vbz j p-acp pn31,
(32) sermon (DIV2)
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so as the foote enuyeth not the hand, nor the hand the foote, no more than any of them both enuyeth the eyes.
so as the foot enuyeth not the hand, nor the hand the foot, no more than any of them both enuyeth the eyes.
av c-acp dt n1 vvz xx dt n1, ccx dt n1 dt n1, av-dx dc cs d pp-f pno32 d vvz dt n2.
(32) sermon (DIV2)
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and to say, that they be but gewgawes and tryfling things. that they can do with ease.
and to say, that they be but gewgaws and trifling things. that they can do with ease.
cc pc-acp vvi, cst pns32 vbb p-acp n2 cc j-vvg n2. cst pns32 vmb vdi p-acp vvi.
(34) sermon (DIV2)
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Too what purpose should it serue the hand too haue syght? It were a thing which not only could doo it no good,
Too what purpose should it serve the hand too have sight? It were a thing which not only could do it not good,
av q-crq n1 vmd pn31 vvi dt n1 av vhi n1? pn31 vbdr dt n1 r-crq xx av-j vmd vdi pn31 xx j,
(32) sermon (DIV2)
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but also should doo it harme.
but also should do it harm.
cc-acp av vmd vdi pn31 n1.
(32) sermon (DIV2)
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If euery member had al offices in it self, surely the bodie should be confounded and come to nought.
If every member had all Offices in it self, surely the body should be confounded and come to nought.
cs d n1 vhd d n2 p-acp pn31 n1, av-j dt n1 vmd vbi vvn cc vvn p-acp pix.
(32) sermon (DIV2)
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So then the hand hath his perfection in that which belongeth vntoo him, I meane in his degree: and lykewyse the foote.
So then the hand hath his perfection in that which belongeth unto him, I mean in his degree: and likewise the foot.
av av dt n1 vhz po31 n1 p-acp d r-crq vvz p-acp pno31, pns11 vvb p-acp po31 n1: cc av dt n1.
(32) sermon (DIV2)
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Howbeit S. Paules meaning is, that it ought too suffyze vs, that the Church bee edifyed in common ▪ For if our neyghboures bee inriched with Gods giftes:
Howbeit S. Paul's meaning is, that it ought too suffyze us, that the Church be edified in Common ▪ For if our neighbours be enriched with God's Gifts:
a-acp np1 npg1 n1 vbz, cst pn31 vmd av vvi pno12, cst dt n1 vbi vvn p-acp j ▪ c-acp cs po12 n2 vbb vvn p-acp npg1 n2:
(32) sermon (DIV2)
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the same redoundeth partly vntoo vs. And on the other syde, if wee haue receyued a larger measure of grace:
the same redoundeth partly unto us And on the other side, if we have received a larger measure of grace:
dt d vvz av p-acp pno12 cc p-acp dt j-jn n1, cs pns12 vhb vvn dt jc n1 pp-f n1:
(32) sermon (DIV2)
456
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8597
wee bee the more bound too imparte the same too such as haue neede of it.
we be the more bound too impart the same too such as have need of it.
pns12 vbb dt av-dc vvn av vvi dt d av d c-acp vhb n1 pp-f pn31.
(32) sermon (DIV2)
456
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8598
That therefore is the thing which Saynt Paule meaneth too set downe in this text, saying, that if the knittyng bee after that manner, the bodye shall bee well buylded and made vp.
That Therefore is the thing which Saint Paul means too Set down in this text, saying, that if the knitting be After that manner, the body shall be well builded and made up.
cst av vbz dt n1 r-crq n1 np1 vvz av vvn a-acp p-acp d n1, vvg, cst cs dt n-vvg vbi c-acp d n1, dt n1 vmb vbi av vvn cc vvd a-acp.
(32) sermon (DIV2)
456
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8599
And heere wee see how he contineweth his matter, which is, that wee must be so linked toogither according too the doctri•e of the Gospell,
And Here we see how he contineweth his matter, which is, that we must be so linked together according too the doctri•e of the Gospel,
cc av pns12 vvb c-crq pns31 vvz po31 n1, r-crq vbz, cst pns12 vmb vbi av vvn av vvg av dt n1 pp-f dt n1,
(32) sermon (DIV2)
457
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8600
as Iesus Christ may reigne ouer vs, and wee knowe that the heauenly father hath giuen vs him, with condition that wee should all linke toogither vnder him,
as Iesus christ may Reign over us, and we know that the heavenly father hath given us him, with condition that we should all link together under him,
c-acp np1 np1 vmb vvi p-acp pno12, cc pns12 vvb cst dt j n1 vhz vvn pno12 pno31, p-acp n1 cst pns12 vmd d vvi av p-acp pno31,
(32) sermon (DIV2)
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8601
and maynteyne a brotherly vnitie among vs. But yit afore all things, wee must bee subiect too him that hath all souereine dominion,
and maintain a brotherly unity among us But yet afore all things, we must be Subject too him that hath all sovereign dominion,
cc vvi dt j n1 p-acp pno12 p-acp av p-acp d n2, pns12 vmb vbi j-jn av pno31 cst vhz d j-jn n1,
(32) sermon (DIV2)
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8602
and consider that for asmuch as the heauenly father hath set him in that degree, wee must all ame at him,
and Consider that for as as the heavenly father hath Set him in that degree, we must all ame At him,
cc vvb cst p-acp av c-acp dt j n1 vhz vvn pno31 p-acp d n1, pns12 vmb d zz p-acp pno31,
(32) sermon (DIV2)
457
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8603
and continew in his obedience vntoo the end.
and continue in his Obedience unto the end.
cc vvi p-acp po31 n1 p-acp dt n1.
(32) sermon (DIV2)
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8604
And therwithall let vs vnderstand, that that cannot bee doone, without loue, that is too say,
And therewithal let us understand, that that cannot be done, without love, that is too say,
cc av vvb pno12 vvi, cst d vmbx vbb vdn, p-acp n1, cst vbz av vvb,
(32) sermon (DIV2)
457
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8605
vnlesse euery of vs rid himself of the cursed affection of seeking too much our owne profit.
unless every of us rid himself of the cursed affection of seeking too much our own profit.
cs d pp-f pno12 vvd px31 pp-f dt j-vvn n1 pp-f vvg av d po12 d n1.
(32) sermon (DIV2)
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8606
For in deede it is easye too perceyue, that that affection dooth so blynd vs, that it makes vs too despyze our neyghboures.
For in deed it is easy too perceive, that that affection doth so blind us, that it makes us too despyze our neighbours.
p-acp p-acp n1 pn31 vbz j av vvb, cst d n1 vdz av vvi pno12, cst pn31 vvz pno12 av vvi po12 n2.
(32) sermon (DIV2)
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8607
So much the more therfore dooth it behoue euery of vs too indeuer too giue ouer his owne ryght,
So much the more Therefore doth it behoove every of us too endeavour too give over his own right,
av av-d dt av-dc av vdz pn31 vvi d pp-f pno12 av vvb av vvi p-acp po31 d j-jn,
(32) sermon (DIV2)
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8608
and too knowe that God hath not so distributed his giftes, that euery man may bee a world or a Church of himself,
and too know that God hath not so distributed his Gifts, that every man may be a world or a Church of himself,
cc av vvb cst np1 vhz xx av vvn po31 n2, cst d n1 vmb vbi dt n1 cc dt n1 pp-f px31,
(32) sermon (DIV2)
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8609
but that for asmuch as euery man hath neede of his neyghboures, the same is the very meane wherby he will hold vs toogither.
but that for as as every man hath need of his neighbours, the same is the very mean whereby he will hold us together.
cc-acp cst p-acp av c-acp d n1 vhz n1 pp-f po31 n2, dt d vbz dt av j c-crq pns31 vmb vvi pno12 av.
(32) sermon (DIV2)
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8610
And that ought also too prouoke vs so much the more too doo what wee can one for another.
And that ought also too provoke us so much the more too do what we can one for Another.
cc cst vmd av av vvi pno12 av av-d dt av-dc av vdi r-crq pns12 vmb pi p-acp n-jn.
(32) sermon (DIV2)
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8611
Although then that there bee but one fountayne from whence wee drawe all spirituall giftes, namely euen our Lord Iesus Christ:
Although then that there be but one fountain from whence we draw all spiritual Gifts, namely even our Lord Iesus christ:
cs av cst pc-acp vbi p-acp crd n1 p-acp c-crq pns12 vvb d j n2, av av-j po12 n1 np1 np1:
(32) sermon (DIV2)
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8612
yit notwithstanding, God maketh the fulnesse of the grace which he hath put in Iesus Christ, too flowe foorth as it were by chanelles, that wee may receyue euerye man his portion,
yet notwithstanding, God makes the fullness of the grace which he hath put in Iesus christ, too flow forth as it were by chanelles, that we may receive every man his portion,
av a-acp, np1 vvz dt n1 pp-f dt n1 r-crq pns31 vhz vvn p-acp np1 np1, av vvi av c-acp pn31 vbdr p-acp n2, cst pns12 vmb vvi d n1 po31 n1,
(32) sermon (DIV2)
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8613
as is expedient for vs. And so yee see in effect what wee haue too remember heere.
as is expedient for us And so ye see in Effect what we have too Remember Here.
c-acp vbz j p-acp pno12 cc av pn22 vvb p-acp n1 r-crq pns12 vhb av vvb av.
(32) sermon (DIV2)
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8614
Now were this doctrine well put in vre: surely all the trubbles that are now adayes in the world, would soone bee appeased,
Now were this Doctrine well put in use: surely all the Troubles that Are now adays in the world, would soon be appeased,
av vbdr d n1 av vvn p-acp n1: av-j d dt n2 cst vbr av av p-acp dt n1, vmd av vbi vvn,
(32) sermon (DIV2)
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8615
and there would no more bee so many bickerings and disputings: but wee should easly agree all toogither.
and there would no more be so many bickerings and disputings: but we should Easily agree all together.
cc a-acp vmd av-dx av-dc vbi av d n2-vvg cc n2-vvg: cc-acp pns12 vmd av-j vvi d av.
(32) sermon (DIV2)
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8616
For Ambition or Uaynglorye is the moother of all heresyes, for whē men will needes exalt thēselues, they must needes therby thrust downe Christ if they could.
For Ambition or Uaynglorye is the mother of all heresies, for when men will needs exalt themselves, they must needs thereby thrust down christ if they could.
p-acp n1 cc n1 vbz dt n1 pp-f d n2, c-acp c-crq n2 vmb av vvi px32, pns32 vmb av av vvn a-acp np1 cs pns32 vmd.
(32) sermon (DIV2)
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8617
Agein, whence spring Superstitions, but of this, that men knowe not the inestimable benefytes that are brought vs by our Lord Iesus Christ,
Again, whence spring Superstitions, but of this, that men know not the inestimable benefits that Are brought us by our Lord Iesus christ,
av, c-crq n1 n2, cc-acp pp-f d, cst n2 vvb xx dt j n2 cst vbr vvn pno12 p-acp po12 n1 np1 np1,
(32) sermon (DIV2)
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8618
and are dayly offered vntoo vs in him by the Gospell? This hath made the world alwayes wanton and wandering after his owne lusts:
and Are daily offered unto us in him by the Gospel? This hath made the world always wanton and wandering After his own Lustiest:
cc vbr av-j vvn p-acp pno12 p-acp pno31 p-acp dt n1? np1 vhz vvn dt n1 av j-jn cc j-vvg a-acp po31 d n2:
(32) sermon (DIV2)
458
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8619
this hath made men too forge so many patrons and aduocates: this hath made men too aduaunce their owne deseruings:
this hath made men too forge so many Patrons and advocates: this hath made men too advance their own deservings:
d vhz vvn n2 av vvi av d n2 cc n2: d vhz vvn n2 av vvi po32 d n2-vvg:
(32) sermon (DIV2)
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8620
this hath made folke too deuyze so manye satisfactions, so many meanes wherwith too please God, and so many new seruices:
this hath made folk too deuyze so many satisfactions, so many means wherewith too please God, and so many new services:
d vhz vvn n1 av j av d n2, av d n2 c-crq av vvb np1, cc av d j n2:
(32) sermon (DIV2)
458
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8621
namely for that they were not contented with Iesus Christ, and all for want of knowing what manner a one he is,
namely for that they were not contented with Iesus christ, and all for want of knowing what manner a one he is,
av c-acp cst pns32 vbdr xx vvn p-acp np1 np1, cc d p-acp n1 pp-f vvg r-crq n1 dt pi pns31 vbz,
(32) sermon (DIV2)
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8622
and that when wee once haue him, he ought too suffyze vs, and wee too hold our selues too him,
and that when we once have him, he ought too suffyze us, and we too hold our selves too him,
cc cst c-crq pns12 a-acp vhb pno31, pns31 vmd av vvi pno12, cc pns12 av vvb po12 n2 av pno31,
(32) sermon (DIV2)
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8623
bycause the father hath so gloryfyed him, as wee ought of duetie too doo him homage,
Because the father hath so glorified him, as we ought of duty too do him homage,
c-acp dt n1 vhz av vvn pno31, c-acp pns12 vmd pp-f n1 av vdi pno31 n1,
(32) sermon (DIV2)
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8624
and too honour him as our souereyne King.
and too honour him as our sovereign King.
cc av vvb pno31 p-acp po12 j-jn n1.
(32) sermon (DIV2)
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8625
For asmuch then as wee see the wretched vnbeleeuers to be scattered here & there, by reason that they turne away from Iesus Christ:
For as then as we see the wretched unbelievers to be scattered Here & there, by reason that they turn away from Iesus christ:
p-acp p-acp av c-acp pns12 vvb dt j n2 pc-acp vbi vvn av cc a-acp, p-acp n1 cst pns32 vvb av p-acp np1 np1:
(32) sermon (DIV2)
458
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8626
we haue so much the more neede to be warned to hold vs simply to his obedience,
we have so much the more need to be warned to hold us simply to his Obedience,
pns12 vhb av av-d dt av-dc n1 pc-acp vbi vvn pc-acp vvi pno12 av-j p-acp po31 n1,
(32) sermon (DIV2)
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8627
& to know that all our welfare commeth of him, & (therfore) that we ought to returne to him to yeeld him his dew honour,
& to know that all our welfare comes of him, & (Therefore) that we ought to return to him to yield him his due honour,
cc pc-acp vvi cst d po12 n1 vvz pp-f pno31, cc (av) cst pns12 vmd pc-acp vvi p-acp pno31 pc-acp vvi pno31 po31 j-jn n1,
(32) sermon (DIV2)
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8628
& therwithall put our whole trust in him, & that too the intent we may so doo, we must consider that there is nothing but ••lth in vs,
& therewithal put our Whole trust in him, & that too the intent we may so do, we must Consider that there is nothing but ••lth in us,
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(32) sermon (DIV2)
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8629
& that we hold our spi•itual lyfe of him, & that not for once & away,
& that we hold our spi•itual life of him, & that not for once & away,
cc cst pns12 vvb po12 j n1 pp-f pno31, cc cst xx p-acp a-acp cc av,
(32) sermon (DIV2)
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8630
but in such wyse as he woorketh continewally in vs, sttengthning & furthering vs euen vntill he haue brought bs to his perfection, that is to say, to the perfection which we hope for by him.
but in such wise as he worketh continually in us, sttengthning & furthering us even until he have brought bs to his perfection, that is to say, to the perfection which we hope for by him.
cc-acp p-acp d j c-acp pns31 vvz av-j p-acp pno12, vvg cc j-vvg pno12 av c-acp pns31 vhb vvn n2 p-acp po31 n1, cst vbz pc-acp vvi, p-acp dt n1 r-crq pns12 vvb p-acp p-acp pno31.
(32) sermon (DIV2)
458
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8672
COnsidering howe corrupt wee bee by nature, it is not ynough for vs too haue •he good shewed vntoo vs,
COnsidering how corrupt we be by nature, it is not enough for us too have •he good showed unto us,
vvg c-crq j pns12 vbb p-acp n1, pn31 vbz xx av-d p-acp pno12 av vhb av j vvn p-acp pno12,
(33) sermon (DIV2)
463
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8631
And for this cause was the holy Supper left vs, as a remēberance that our Lord Iesus Christ is he in whom we must wholly seeke all things belonging to the lyfe of our soules.
And for this cause was the holy Supper left us, as a remembrance that our Lord Iesus christ is he in whom we must wholly seek all things belonging to the life of our Souls.
cc p-acp d n1 vbds dt j n1 vvd pno12, c-acp dt n1 cst po12 n1 np1 np1 vbz pns31 p-acp ro-crq pns12 vmb av-jn vvi d n2 vvg p-acp dt n1 pp-f po12 n2.
(32) sermon (DIV2)
458
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8632
For (there) we professe, that he is our nurrishment, euen to satisfye vs to the full.
For (there) we profess, that he is our nourishment, even to satisfy us to the full.
p-acp (zz) pns12 vvb, cst pns31 vbz po12 n1, av-j pc-acp vvi pno12 p-acp dt j.
(32) sermon (DIV2)
458
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8633
And therfore the cause why wee come (thither) to eate & drinke, is to put vs in mynd that we haue•• Iesus Christ, not the halfe of our lyfe only, but the whole of it:
And Therefore the cause why we come (thither) to eat & drink, is to put us in mind that we haue•• Iesus christ, not the half of our life only, but the Whole of it:
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(32) sermon (DIV2)
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8634
& that when wee bee fed with him, we must content our selues with him, & not seeke one droppe nor myte (as they say) elsewhere.
& that when we be fed with him, we must content our selves with him, & not seek one drop nor myte (as they say) elsewhere.
cc cst c-crq pns12 vbb vvn p-acp pno31, pns12 vmb vvi po12 n2 p-acp pno31, cc xx vvi crd n1 ccx n1 (c-acp pns32 vvb) av.
(32) sermon (DIV2)
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8635
After this maner then must wee now come to the holy table:
After this manner then must we now come to the holy table:
p-acp d n1 av vmb pns12 av vvb p-acp dt j n1:
(32) sermon (DIV2)
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8636
that is to wit, after the examining of our owne sinnes, when we once know that wee bee nothing:
that is to wit, After the examining of our own Sins, when we once know that we be nothing:
cst vbz p-acp n1, p-acp dt vvg pp-f po12 d n2, c-crq pns12 a-acp vvb cst pns12 vbb pix:
(32) sermon (DIV2)
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8637
wee must seeke by what meanes God calleth vs to him, and how we may keepe our way thither,
we must seek by what means God calls us to him, and how we may keep our Way thither,
pns12 vmb vvi p-acp r-crq vvz np1 vvz pno12 p-acp pno31, cc c-crq pns12 vmb vvi po12 n1 av,
(32) sermon (DIV2)
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8638
euen tyll we be perfectly knit vnto him:
even till we be perfectly knit unto him:
av p-acp pns12 vbb av-j vvn p-acp pno31:
(32) sermon (DIV2)
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8639
namely (by knowing) that Iesus Christ is giuen vs, and that in him we haue all that is behooffull and wanting in our selues.
namely (by knowing) that Iesus christ is given us, and that in him we have all that is behooveful and wanting in our selves.
av (p-acp vvg) cst np1 np1 vbz vvn pno12, cc cst p-acp pno31 pns12 vhb d cst vbz j cc vvg p-acp po12 n2.
(32) sermon (DIV2)
458
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8640
And therfore let vs so esteeme our Lord Iesus Christ, as wee may take him for our very sustenance,
And Therefore let us so esteem our Lord Iesus christ, as we may take him for our very sustenance,
cc av vvb pno12 av vvi po12 n1 np1 np1, c-acp pns12 vmb vvi pno31 p-acp po12 j n1,
(32) sermon (DIV2)
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8641
and as our fayth (as I haue touched afore) be not haled away to roue heere and there,
and as our faith (as I have touched afore) be not haled away to rove Here and there,
cc p-acp po12 n1 (c-acp pns11 vhb vvn a-acp) vbb xx vvn av pc-acp vvi av cc a-acp,
(32) sermon (DIV2)
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8642
and finally to vanish quyte away, but may so rest vpon him, as we may know that there is nother rightuousnesse,
and finally to vanish quite away, but may so rest upon him, as we may know that there is neither righteousness,
cc av-j pc-acp vvi av av, cc-acp vmb av vvi p-acp pno31, c-acp pns12 vmb vvi cst pc-acp vbz av-dx n1,
(32) sermon (DIV2)
458
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8643
nor holinesse, nor merit, nor power, nor aught else in our selues, but that wee shall fynde all in him,
nor holiness, nor merit, nor power, nor aught Else in our selves, but that we shall find all in him,
ccx n1, ccx n1, ccx n1, ccx pi av p-acp po12 n2, cc-acp cst pns12 vmb vvi d p-acp pno31,
(32) sermon (DIV2)
458
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8644
& that we cannot be parttakers of him, but wee must also be parttakers of all the goods that he hath receiued of God his father.
& that we cannot be partakers of him, but we must also be partakers of all the goods that he hath received of God his father.
cc cst pns12 vmbx vbi n2 pp-f pno31, cc-acp pns12 vmb av vbi n2 pp-f d dt n2-j cst pns31 vhz vvn pp-f np1 po31 n1.
(32) sermon (DIV2)
458
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8645
Seeing then that all the good thinges which God hath put intoo our head, are communicated vnto vs by his meanes:
Seeing then that all the good things which God hath put into our head, Are communicated unto us by his means:
vvg av cst d dt j n2 r-crq np1 vhz vvn p-acp po12 n1, vbr vvn p-acp pno12 p-acp po31 n2:
(32) sermon (DIV2)
458
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8646
let vs learne to humble our selues, & not to clymb in such wise, as he should be defrauded of his honor,
let us Learn to humble our selves, & not to clymb in such wise, as he should be defrauded of his honour,
vvb pno12 vvi pc-acp vvi po12 n2, cc xx pc-acp vvi p-acp d j, c-acp pns31 vmd vbi vvd pp-f po31 n1,
(32) sermon (DIV2)
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8647
but confesse simply and without feyning, that looke whatsoeuer is giuen vs through his free goodnesse, he mainteyneth & preserueth it,
but confess simply and without feigning, that look whatsoever is given us through his free Goodness, he maintaineth & Preserveth it,
cc-acp vvb av-j cc p-acp vvg, cst vvb r-crq vbz vvn pno12 p-acp po31 j n1, pns31 vvz cc vvz pn31,
(32) sermon (DIV2)
458
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8648
& moreouer increaceth and stablisheth it in vs more and more.
& moreover increaceth and stablisheth it in us more and more.
cc av vvz cc vvz pn31 p-acp pno12 dc cc av-dc.
(32) sermon (DIV2)
458
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8649
Furthermore let vs marke, that wee cannot possesse the goods of our Lord Iesus Christ to take any profit by thē, except we first inioy him.
Furthermore let us mark, that we cannot possess the goods of our Lord Iesus christ to take any profit by them, except we First enjoy him.
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(32) sermon (DIV2)
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8650
And that is the cause why he giueth himself vnto vs. And thinkes it not ynough to giue vs some part and portion of his rightuousnesse, of his desertes by the sacrifyce of his death and passion, of the obedience that he yeelded vnto God his father,
And that is the cause why he gives himself unto us And thinks it not enough to give us Some part and portion of his righteousness, of his deserts by the sacrifice of his death and passion, of the Obedience that he yielded unto God his father,
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(32) sermon (DIV2)
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8651
& of all the giftes which he receiued fully of God his father, (I say, he thinkes it not ynough to giue vs some part and portion of them) in his Sacraments:
& of all the Gifts which he received Fully of God his father, (I say, he thinks it not enough to give us Some part and portion of them) in his Sacraments:
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(32) sermon (DIV2)
458
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8652
but he sayth, I am yours, possesse yee mee.
but he say, I am yours, possess ye me.
cc-acp pns31 vvz, pns11 vbm png22, vvb pn22 pno11.
(32) sermon (DIV2)
458
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8653
Then is it not ynough for vs too go seeke our wants at his hand, that he may impart them to vs:
Then is it not enough for us too go seek our Wants At his hand, that he may impart them to us:
av vbz pn31 xx av-d p-acp pno12 av vvi vvi po12 n2 p-acp po31 n1, cst pns31 vmb vvi pno32 p-acp pno12:
(32) sermon (DIV2)
458
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but (wee must also consider,) first of all, how he offereth himself vntoo vs,
but (we must also Consider,) First of all, how he Offereth himself unto us,
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and sayeth, Lo heere my body which is deliuered for you, lo heere my blud which shal be shed for the remission of your sinnes.
and Saith, Lo Here my body which is Delivered for you, lo Here my blood which shall be shed for the remission of your Sins.
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And this is doone, too the ende that wee should know, that he dwelleth in vs truly by his holy spirit,
And this is done, too the end that we should know, that he dwells in us truly by his holy Spirit,
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& that wee liue by his owne substance, & that it is not sayd heere without cause, that the knitting of the bodye commeth of hym,
& that we live by his own substance, & that it is not said Here without cause, that the knitting of the body comes of him,
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and that he is the furniture thereof, and that forasmuch as wee want the grace and giftes that belong too our spirituall lyfe, wee must drawe them out of that fountayne.
and that he is the furniture thereof, and that forasmuch as we want the grace and Gifts that belong too our spiritual life, we must draw them out of that fountain.
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And if we resort to him with perseuerance in the fayth of the Gospell, wee shall feele our selues more and more strengthened and stablished in all grace,
And if we resort to him with perseverance in the faith of the Gospel, we shall feel our selves more and more strengthened and established in all grace,
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euen till he haue rid vs of all our imperfections & infirmities, too make vs inioy his heauenly glory with him.
even till he have rid us of all our imperfections & infirmities, too make us enjoy his heavenly glory with him.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs so too feele them,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us so too feel them,
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as wee may be sory for them:
as we may be sorry for them:
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and therwithall too worke so in vs hereafter, as wee may from day too day bee clenzed of all our imperfections and vyces, more and more,
and therewithal too work so in us hereafter, as we may from day too day be clenzed of all our imperfections and vices, more and more,
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and that our Lord Iesus Christ, who is the welspring of all purenesse, may so shed foorth the grace of his holy spirit,
and that our Lord Iesus christ, who is the wellspring of all pureness, may so shed forth the grace of his holy Spirit,
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as wee may bee made newe creatures therby, too doo our souerein king the honour that belongeth too him.
as we may be made new creatures thereby, too do our sovereign King the honour that belongeth too him.
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And so let vs all say, Almighty God heauenly father ▪ &c.
And so let us all say, Almighty God heavenly father ▪ etc.
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The.xxviii. Sermon, which is the eyght vppon the fourth Chapter.
The xxviii Sermon, which is the eyght upon the fourth Chapter.
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17. This I say therefore, and adiure (you) by the Lord, that hensfoorth yee vvalke not as the (rest of the) Gentyles, (which) walke in vanitie of their mynd,
17. This I say Therefore, and adjure (you) by the Lord, that hensfoorth ye walk not as the (rest of thee) Gentiles, (which) walk in vanity of their mind,
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18. Hauing their vnderstanding ouercast vvith darknesse, and being straungers too the lyfe of God, by reason of the ignorance that is in them,
18. Having their understanding overcast with darkness, and being Strangers too the life of God, by reason of the ignorance that is in them,
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and through the blyndnesse of their hart.
and through the blindness of their heart.
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19. VVho vvithout remorse of conscience haue giuen themselues ouer too leaudnesse, too commit all vnclenenesse, euen with inordinate greedinesse.
19. Who without remorse of conscience have given themselves over too leaudnesse, too commit all vnclenenesse, even with inordinate greediness.
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lyke as it woulde smally boote too sowe (corne) in a ground that were ouergrowen with nettles, shrewd weedes, rushes, and thornes.
like as it would smally boot too sow (corn) in a ground that were overgrown with nettles, shrewd weeds, Rushes, and thorns.
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And therefore notwithstanding that Saint Paule haue heretofore shewed the trew rule of godly lyfe:
And Therefore notwithstanding that Saint Paul have heretofore showed the true Rule of godly life:
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yit he addeth (as neede is) that it standeth euery man on hand too bethinke himselfe, too chaunge quyte and cleane,
yet he adds (as need is) that it Stands every man on hand too bethink himself, too change quite and clean,
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and too become a newe man, bycause that vntill God haue clenzed vs both in mynde and ha••,
and too become a new man, Because that until God have clenzed us both in mind and ha••,
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and in all partes of our soule, there will neuer bee any thing but tilthinesse.
and in all parts of our soul, there will never be any thing but tilthinesse.
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So then, the doctrine that wee haue herd heretoofore should not boote vs, if that which wee heare now presently had not bin added.
So then, the Doctrine that we have heard heretofore should not boot us, if that which we hear now presently had not been added.
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For we• knowe that the Ephesians too whom Saint Paule speaketh, before they were conuerted too the fayth of our Lord Iesus Christ, had liued a certeine tyme in ignorance,
For we• know that the Ephesians too whom Saint Paul speaks, before they were converted too the faith of our Lord Iesus christ, had lived a certain time in ignorance,
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and bin giuen too all naughtinesse and leaud lyfe, euen too the vttermost.
and been given too all naughtiness and lewd life, even too the uttermost.
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Yit notwithstanding, Saint Paul setteth it downe heere in generall, that all they which haue not bin •aught in Gods schoole, are blynd wretches, vnable too discrene betweene good and euill,
Yet notwithstanding, Saint Paul sets it down Here in general, that all they which have not been •aught in God's school, Are blind wretches, unable too discrene between good and evil,
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8683
yea and sta•ke beastes, insomuch that euen with the very roote that commeth with them from their moothers womb, euery man hardeneth more and more, tyll they fall intoo such excesse, that they become as monsters,
yea and sta•ke beasts, insomuch that even with the very root that comes with them from their mothers womb, every man Hardeneth more and more, till they fallen into such excess, that they become as monsters,
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and appeare no more too bee creatures fashyoned after the image of God.
and appear no more too be creatures fashyoned After the image of God.
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Yee see then that in effect Saint Paules intent is, that after he hath declared Gods stablishing of his gouernment ouer vs:
Ye see then that in Effect Saint Paul's intent is, that After he hath declared God's establishing of his government over us:
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Now too the end that our walking in this world should bee too go vnto God,
Now too the end that our walking in this world should be too go unto God,
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and too the heauenly lyfe, wheruntoo he calleth vs:
and too the heavenly life, wheruntoo he calls us:
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he sheweth that wee shall neuer obey him, nor bow our necke too receyue his yoke,
he shows that we shall never obey him, nor bow our neck too receive his yoke,
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vntyll wee haue chaunged both our disposition and mynd, and forsaken our selues, by cause wee be vtterly corrupted.
until we have changed both our disposition and mind, and forsaken our selves, by cause we be utterly corrupted.
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And so there are twoo parts in the instruction that is giuen vs. The one sheweth vs wheruntoo God calleth vs:
And so there Are twoo parts in the instruction that is given us The one shows us wheruntoo God calls us:
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and the other, that wee must fyght ageinst our owne sinfulnesse, and vtterly imprison our selues, that wee may become teachable too receyue the doctrine that God setteth out for vs. Howbeeit for asmuch as that is hard too doo:
and the other, that we must fight against our own sinfulness, and utterly imprison our selves, that we may become teachable too receive the Doctrine that God sets out for us Howbeit for as as that is hard too do:
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Saint Paule thinks it not ynough too giue vs single warning:
Saint Paul thinks it not enough too give us single warning:
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but also cyteth vs, and after a sort setteth him in seat of Iustice, before whom wee must yeeld an account, too the intent too moue them and quicken them the more too whom he speaketh.
but also citeth us, and After a sort sets him in seat of justice, before whom we must yield an account, too the intent too move them and quicken them the more too whom he speaks.
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For it is no small thing to make men to renounce thēselues, considering how euery man sootheth himself,
For it is no small thing to make men to renounce themselves, considering how every man sootheth himself,
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and beleeueth that he is able to woork wonders.
and Believeth that he is able to work wonders.
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Although he bee saped in naughtinesse, yit thinks he that he hath some vertues in him.
Although he be saped in naughtiness, yet thinks he that he hath Some Virtues in him.
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(33) sermon (DIV2)
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8697
Yea and although wee haue our faults proued too our faces, yit will wee labour too cloke them through hipocrisie,
Yea and although we have our Faults proved too our faces, yet will we labour too cloak them through hypocrisy,
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and too set some fayre colour and glosse vpon them, or else we will maynteyne them wilfully,
and too Set Some fair colour and gloss upon them, or Else we will maintain them wilfully,
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and neuer yeeld our selues giltie, though our shame lye open to the whole world.
and never yield our selves guilty, though our shame lie open to the Whole world.
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To be short, it is a very hard incounter, when a mā must as well lay down all the wisdome which he weened himself •oo haue in gouerning himself after his owne fancie,
To be short, it is a very hard encounter, when a man must as well lay down all the Wisdom which he weened himself •oo have in governing himself After his own fancy,
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as also tame his affections, that he may bee subiect vntoo God, and haue nothing in him self that shall stryue ageinst him.
as also tame his affections, that he may be Subject unto God, and have nothing in him self that shall strive against him.
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For our flesh is too too stout in that behalf: and wee heare how it is sayd in another text, that all a mans thoughts, For our Flesh is too too stout in that behalf: and we hear how it is said in Another text, that all a men thoughts,
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and all that euer he can conceyue, is emnitie ageinst God.
and all that ever he can conceive, is Enmity against God.
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Lykewyse also it is sayd in Genesis, yea euen at the tyme that the world had the greatest soundnesse that euer it had, that whatsoeuer can come out of the warehouse of our owne brayne, is all of it stark naughtinesse and rebellion ageinst God ▪ So then, it was requisite that greate vehemencie should bee vsed in this behalf:
Likewise also it is said in Genesis, yea even At the time that the world had the greatest soundness that ever it had, that whatsoever can come out of the warehouse of our own brain, is all of it stark naughtiness and rebellion against God ▪ So then, it was requisite that great vehemency should be used in this behalf:
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and therfore also dooth Saint Paule vse it, saying that he not only teacheth, but also cyteth them too whom he speaketh, too the end they may knowe that they bee as it were in Gods presence,
and Therefore also doth Saint Paul use it, saying that he not only Teaches, but also citeth them too whom he speaks, too the end they may know that they be as it were in God's presence,
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and that it is not for them too fall asleepe in their vayne selfflatteries, but that as the diuell hath manie allurements too beguyle vs,
and that it is not for them too fallen asleep in their vain selfflatteries, but that as the Devil hath many allurements too beguile us,
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so on the contrarie part, Gods woord must inlyghten vs: and that although wee forslowe too consider our vyces, and had leuer too conceale them:
so on the contrary part, God's word must inlyghten us: and that although we forslow too Consider our vices, and had lever too conceal them:
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yit wee must vnderstand, that it is more for our profit to come too reason,
yet we must understand, that it is more for our profit to come too reason,
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and too examin throughly what is in vs. That is the cause why Saint Paule mynding too exhort the Ephesians too chaunge of lyfe, setteth downe this adiuratiō & kind of witnesse bearing,
and too examine thoroughly what is in us That is the cause why Saint Paul minding too exhort the Ephesians too change of life, sets down this adjuration & kind of witness bearing,
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as though he were present before Gods iudgment seate.
as though he were present before God's judgement seat.
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If there bee any couenanting betweene man and man, this solemnitie and Ceremonie of swearing, will moue them,
If there be any covenanting between man and man, this solemnity and Ceremony of swearing, will move them,
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and cause them to bethink themselues well what they promis, at leastwyse if they bee not quyte out of their wits.
and cause them to bethink themselves well what they promise, At leastwise if they be not quite out of their wits.
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Howbeeit, heere is not some Notarie too take notyce of their othes, and such other customes as are among men, to ratify the things that they agree vppon among themselues:
Howbeit, Here is not Some Notary too take notyce of their Oaths, and such other customs as Are among men, to ratify the things that they agree upon among themselves:
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but heere is Saint Paule, who standeth in the behalf and person of Iesus Christ, from whom hee hath authoritie, not only too requyre vs,
but Here is Saint Paul, who Stands in the behalf and person of Iesus christ, from whom he hath Authority, not only too require us,
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but also too summon vs too make our account, if wee indeuer not too discharge our dewtie:
but also too summon us too make our account, if we endeavour not too discharge our duty:
cc-acp av av vvb pno12 av vvi po12 n1, cs pns12 vvb xx av vvi po12 n1:
(33) sermon (DIV2)
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yea and he telleth vs, tha• it is not for vs too let slip the things that he sayeth,
yea and he Telleth us, tha• it is not for us too let slip the things that he Saith,
uh cc pns31 vvz pno12, n1 pn31 vbz xx p-acp pno12 av vvb vvi dt n2 cst pns31 vvz,
(33) sermon (DIV2)
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8717
nor too heare them with deaf eares, bycause God is present too punish our rechlenesse in despyzing his woord.
nor too hear them with deaf ears, Because God is present too Punish our rechlenesse in despyzing his word.
ccx av vvi pno32 p-acp j n2, c-acp np1 vbz j av vvi po12 n1 p-acp vvg po31 n1.
(33) sermon (DIV2)
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8718
Sith it is so, let vs learne too leaue flattering of our selues, as manie doo, whom wee see too pretend deafnesse:
Sith it is so, let us Learn too leave flattering of our selves, as many do, whom we see too pretend deafness:
a-acp pn31 vbz av, vvb pno12 vvi av n1 vvg pp-f po12 n2, c-acp d vdi, r-crq pns12 vvb av vvi n1:
(33) sermon (DIV2)
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and whatsoeuer coūtenances they make, they continew alwayes the same they were afore.
and whatsoever countenances they make, they continue always the same they were afore.
cc r-crq n2 pns32 vvb, pns32 vvb av dt d pns32 vbdr a-acp.
(33) sermon (DIV2)
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8720
Wherfore let vs mark well, that God thinking it not ynough too teache •s, intendeth too take away all excuce,
Wherefore let us mark well, that God thinking it not enough too teach •s, intends too take away all excuce,
q-crq vvb pno12 vvi av, cst np1 vvg pn31 xx av-d av vvi n2, vvz av vvi av d n1,
(33) sermon (DIV2)
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and •elleth vs, that he wil not suffer such contempt of his woord, when wee voutsafe not too giue eare, seeing he was so gracious as too speake vntoo vs, too giue vs a warrantyze of our saluation.
and •elleth us, that he will not suffer such contempt of his word, when we vouchsafe not too give ear, seeing he was so gracious as too speak unto us, too give us a warrantyze of our salvation.
cc vvz pno12, cst pns31 vmb xx vvi d n1 pp-f po31 n1, c-crq pns12 vvb xx av vvi n1, vvg pns31 vbds av j c-acp av vvi p-acp pno12, av vvb pno12 dt n1 pp-f po12 n1.
(33) sermon (DIV2)
464
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Now let vs come too the effect of that which is conteyned heere. Saint Paule sayeth, Bee not as the rest of the Gentyles are.
Now let us come too the Effect of that which is contained Here. Saint Paul Saith, be not as the rest of the Gentiles Are.
av vvb pno12 vvi av dt n1 pp-f d r-crq vbz vvn av. n1 np1 vvz, vbb xx p-acp dt n1 pp-f dt n2-j vbr.
(33) sermon (DIV2)
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I haue told you alredye that they too whom he wryteth, were for a tyme quyte giuen too all naughtinesse,
I have told you already that they too whom he writes, were for a time quite given too all naughtiness,
pns11 vhb vvn pn22 av cst pns32 av r-crq pns31 vvz, vbdr p-acp dt n1 av vvn av d n1,
(33) sermon (DIV2)
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and without the feare of God. For euen from their cradle they had bin brought vp in all maner of Idolatrie,
and without the Fear of God. For even from their cradle they had been brought up in all manner of Idolatry,
cc p-acp dt n1 pp-f np1. p-acp av-j p-acp po32 n1 pns32 vhd vbn vvn a-acp p-acp d n1 pp-f n1,
(33) sermon (DIV2)
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& yit they thought themselues well discharged, when they had doone some sacrifyze too their puppets.
& yet they Thought themselves well discharged, when they had done Some sacrifyze too their puppets.
cc av pns32 vvd px32 av vvn, c-crq pns32 vhd vdn d n1 av po32 n2.
(33) sermon (DIV2)
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8726
Like as at this day in the popedome, they that play moste murlimewes, are counted most holie:
Like as At this day in the popedom, they that play most murlimewes, Are counted most holy:
j c-acp p-acp d n1 p-acp dt n1, pns32 cst vvb ds n1, vbr vvn av-ds j:
(33) sermon (DIV2)
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and they think themselues out of Gods dette, so they haue once doone a sort of pelting tryfles.
and they think themselves out of God's debt, so they have once done a sort of pelting trifles.
cc pns32 vvb px32 av pp-f npg1 n1, av pns32 vhb a-acp vdn dt n1 pp-f j-vvg n2.
(33) sermon (DIV2)
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8728
For that cause dooth Saint Paule send the Ephesians too this similitude, saying, that if they looke vppon the rest of the Gentyles, there they may see in what plyght and taking they weere,
For that cause doth Saint Paul send the Ephesians too this similitude, saying, that if they look upon the rest of the Gentiles, there they may see in what plight and taking they were,
p-acp d n1 vdz n1 np1 vvi dt njp2 av d n1, vvg, cst cs pns32 vvb p-acp dt n1 pp-f dt n2-j, a-acp pns32 vmb vvi p-acp r-crq n1 cc vvg pns32 vbdr,
(33) sermon (DIV2)
465
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before God had gathered them intoo his Church. Prye vppon your selues there, (sayeth he):
before God had gathered them into his Church. Prye upon your selves there, (Saith he):
p-acp np1 vhd vvn pno32 p-acp po31 n1. np1 p-acp po22 n2 a-acp, (vvz pns31):
(33) sermon (DIV2)
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for there shall you see your owne images:
for there shall you see your own Images:
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(33) sermon (DIV2)
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before such tyme as God reached you his hand, and drew you out of the dungeon of vnbeleef wherin you were plunged, you differed nothing at all from them.
before such time as God reached you his hand, and drew you out of the dungeon of unbelief wherein you were plunged, you differed nothing At all from them.
c-acp d n1 c-acp np1 vvd pn22 po31 n1, cc vvd pn22 av pp-f dt n1 pp-f n1 c-crq pn22 vbdr vvn, pn22 vvd pix p-acp d p-acp pno32.
(33) sermon (DIV2)
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8732
Now then at leastwyse yee ought too consider the grace that hath bin graunted you, that it may bring foorth fruite in you
Now then At leastwise ye ought too Consider the grace that hath been granted you, that it may bring forth fruit in you
av av p-acp av pn22 vmd av vvi dt n1 cst vhz vbn vvd pn22, cst pn31 vmb vvi av n1 p-acp pn22
(33) sermon (DIV2)
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8733
By the way let vs marke, that in vsing this speech, the rest of the Gentyles, Saint Paule comprehendeth heere al mankynd.
By the Way let us mark, that in using this speech, the rest of the Gentiles, Saint Paul comprehendeth Here all mankind.
p-acp dt n1 vvb pno12 vvi, cst p-acp vvg d n1, dt n1 pp-f dt n2-j, n1 np1 vvz av d n1.
(33) sermon (DIV2)
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For he speaketh not of twoo or three men only, nor of any one nation, nor of some countrie:
For he speaks not of twoo or three men only, nor of any one Nation, nor of Some country:
p-acp pns31 vvz xx pp-f crd cc crd n2 av-j, ccx pp-f d crd n1, ccx pp-f d n1:
(33) sermon (DIV2)
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8735
but he sayeth generally, that all they which had not bin trayned in the Gospell, were blynd wretches, as wee see.
but he Saith generally, that all they which had not been trained in the Gospel, were blind wretches, as we see.
cc-acp pns31 vvz av-j, cst d pns32 r-crq vhd xx vbn vvn p-acp dt n1, vbdr j n2, c-acp pns12 vvb.
(33) sermon (DIV2)
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Too bee short, he sheweth what maner of ones wee be, vntill God haue preuented vs with his grace, too the intent wee should not cast this exhortation away,
Too be short, he shows what manner of ones we be, until God have prevented us with his grace, too the intent we should not cast this exhortation away,
av vbb j, pns31 vvz r-crq n1 pp-f pig pns12 vbb, c-acp np1 vhb vvn pno12 p-acp po31 n1, av dt n1 pns12 vmd xx vvi d n1 av,
(33) sermon (DIV2)
466
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nor beare our selues on hand, that we be exempted from all the things which we shall see hereafter.
nor bear our selves on hand, that we be exempted from all the things which we shall see hereafter.
ccx vvi po12 n2 p-acp n1, cst pns12 vbb vvn p-acp d dt n2 r-crq pns12 vmb vvi av.
(33) sermon (DIV2)
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Therfore too the end wee surmyze not a priuiledge too withdrawe our selues from the common aray of men:
Therefore too the end we surmyze not a privilege too withdraw our selves from the Common array of men:
av av dt n1 pns12 vvi xx dt n1 av vvi po12 n2 p-acp dt j n1 pp-f n2:
(33) sermon (DIV2)
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Saint Paule hath heere knit all Adams children toogither as it weere in one bundle. For in all mankynd there is nothing too bee found but leawdnesse and corruption.
Saint Paul hath Here knit all Adams children together as it were in one bundle. For in all mankind there is nothing too be found but Lewdness and corruption.
n1 np1 vhz av vvn d npg1 n2 av c-acp pn31 vbdr p-acp crd n1. p-acp p-acp d n1 a-acp vbz pix av vbb vvn p-acp n1 cc n1.
(33) sermon (DIV2)
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8740
Heere therfore are two poynts which wee haue too mark.
Here Therefore Are two points which we have too mark.
av av vbr crd n2 r-crq pns12 vhb av n1.
(33) sermon (DIV2)
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8741
The one is, that heere as it were in a looking glasse, wee should behold what our owne state is,
The one is, that Here as it were in a looking glass, we should behold what our own state is,
dt pi vbz, cst av c-acp pn31 vbdr p-acp dt j-vvg n1, pns12 vmd vvi r-crq po12 d n1 vbz,
(33) sermon (DIV2)
466
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8742
so long as God giueth vs the brydle, and letteth vs follow our owne swindge. Mark that for one poynt:
so long as God gives us the bridle, and lets us follow our own swinge. Mark that for one point:
av av-j c-acp np1 vvz pno12 dt n1, cc vvz pno12 vvi po12 d n1. n1 cst p-acp crd n1:
(33) sermon (DIV2)
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and I will lay it out more at large anon.
and I will lay it out more At large anon.
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(33) sermon (DIV2)
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The other is, that when wee see the enormities which are committed through the whole world,
The other is, that when we see the enormities which Are committed through the Whole world,
dt n-jn vbz, cst c-crq pns12 vvb dt n2 r-crq vbr vvn p-acp dt j-jn n1,
(33) sermon (DIV2)
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& that men bee so shamelesse in euil dooing, or rather altoogither bewitched, and some so besotted,
& that men be so shameless in evil doing, or rather altoogither bewitched, and Some so besotted,
cc d n2 vbb av j p-acp j-jn vdg, cc av-c av vvn, cc d av vvn,
(33) sermon (DIV2)
466
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8746
as a man can by no meanes moue them to learne too feare God: when wee see (I say) on the one syde such stubbornnesse in men,
as a man can by no means move them to Learn too Fear God: when we see (I say) on the one side such stubbornness in men,
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(33) sermon (DIV2)
466
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and on the other syde soo grosse and beastly senslesnesse:
and on the other side so gross and beastly Senslessness:
cc p-acp dt j-jn n1 av j cc j n1:
(33) sermon (DIV2)
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8748
let vs learne to spy our selues there, and too consider that God did vs a singular good turne,
let us Learn to spy our selves there, and too Consider that God did us a singular good turn,
vvb pno12 vvi pc-acp vvi po12 n2 a-acp, cc av vvb cst np1 vdd pno12 dt j j n1,
(33) sermon (DIV2)
466
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8749
when it pleased him too touche vs too the quicke, that his woord myght preuayle in vs. For wee differ nothing at al from the woorst and most disordere• in the •orld,
when it pleased him too touch us too the quick, that his word might prevail in us For we differ nothing At all from the worst and most disordere• in the •orld,
c-crq pn31 vvd pno31 av vvi pno12 av dt j, cst po31 n1 vmd vvi p-acp pno12 c-acp pns12 vvb pix p-acp d p-acp dt js cc ds n1 p-acp dt n1,
(33) sermon (DIV2)
466
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nor from such as are in moste horrible confuzion.
nor from such as Are in most horrible confuzion.
ccx p-acp d c-acp vbr p-acp av-ds j n1.
(33) sermon (DIV2)
466
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8751
Yee see then what wee should haue bin if God had not pityed vs. And this ought too touche vs wel too the quicke, that the grace which God hath graunted vs, bee not darkened and quyte quenched in the end,
Ye see then what we should have been if God had not pitied us And this ought too touch us well too the quick, that the grace which God hath granted us, be not darkened and quite quenched in the end,
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(33) sermon (DIV2)
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so as wee bee quyte and cleane bereft of it.
so as we be quite and clean bereft of it.
av c-acp pns12 vbb av cc av-j vvn pp-f pn31.
(33) sermon (DIV2)
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8753
After this manner therefor• ought wee too apply this text too our instruction, where Saint Paul setteth other men before vs, which haue not yit bin inlyghtened by the fayth of the Gospell, but are let alone:
After this manner therefor• ought we too apply this text too our instruction, where Saint Paul sets other men before us, which have not yet been inlyghtened by the faith of the Gospel, but Are let alone:
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(33) sermon (DIV2)
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that by comparing our state with theirs, wee may consider how mercifull God shewed him self vn•oo vs, in drawing vs out of such a dungeon, too the intent that wee should bee the diligenter in giuing our selues vntoo him.
that by comparing our state with theirs, we may Consider how merciful God showed him self vn•oo us, in drawing us out of such a dungeon, too the intent that we should be the diligently in giving our selves unto him.
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(33) sermon (DIV2)
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Hereupon he sayth, VValk no more hensforth as they did in Vanitie of mynd.
Hereupon he say, Walk no more henceforth as they did in Vanity of mind.
av pns31 vvz, vvb av-dx av-dc av c-acp pns32 vdd p-acp n1 pp-f n1.
(33) sermon (DIV2)
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By this woord Hensfoorth or Hereafter, he intendeth too shame such as trayned in the Gospell,
By this word Hensfoorth or Hereafter, he intends too shame such as trained in the Gospel,
p-acp d n1 av cc av, pns31 vvz av n1 d c-acp vvd p-acp dt n1,
(33) sermon (DIV2)
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if their lyfe proue not that they haue not mispent their labour. For too what purpose are wee called too the fayth of our Lord Iesus Christ,
if their life prove not that they have not Mis-spent their labour. For too what purpose Are we called too the faith of our Lord Iesus christ,
cs po32 n1 vvb xx cst pns32 vhb xx vvn po32 n1. p-acp av q-crq n1 vbr pns12 vvn av dt n1 pp-f po12 n1 np1 np1,
(33) sermon (DIV2)
467
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8758
but too separate our selues from the stumbling blockes of the world? Therefore wee must not excuze our selues by our bringing vp in euyll custome,
but too separate our selves from the stumbling blocks of the world? Therefore we must not excuze our selves by our bringing up in evil custom,
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(33) sermon (DIV2)
467
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8759
nor by any examples that myght allure vs too leaudnesse, nor yit by that there is nothing but frowardnesse round about vs:
nor by any Examples that might allure us too leaudnesse, nor yet by that there is nothing but frowardness round about us:
ccx p-acp d n2 cst vmd vvi pno12 av n1, ccx av p-acp d pc-acp vbz pix p-acp n1 av-j p-acp pno12:
(33) sermon (DIV2)
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for seeyng that God hath adopted vs too bee his children, he wyll haue vs to lyue therafter.
for seeing that God hath adopted us too be his children, he will have us to live thereafter.
p-acp vvg cst np1 vhz vvn pno12 av vbi po31 n2, pns31 vmb vhi pno12 pc-acp vvi av.
(33) sermon (DIV2)
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8761
And therefore let vs marke, that fayth importeth such a reforming of our selues, as our lyfe bee cleane chaunged.
And Therefore let us mark, that faith imports such a reforming of our selves, as our life be clean changed.
cc av vvb pno12 vvi, cst n1 vvz d dt n-vvg pp-f po12 n2, c-acp po12 n1 vbi av-j vvn.
(33) sermon (DIV2)
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8762
And for the same cause is i• sayd, that whosoeuer wyll bee counted too bee in Iesus Christ, must become a new creature.
And for the same cause is i• said, that whosoever will be counted too be in Iesus christ, must become a new creature.
cc p-acp dt d n1 vbz n1 vvn, cst r-crq vmb vbi vvn av vbb p-acp np1 np1, vmb vvi dt j n1.
(33) sermon (DIV2)
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8763
For wee may prate of the Gospell ynough and too much, and wee may be maruelously fyne headed:
For we may prate of the Gospel enough and too much, and we may be marvelously fine headed:
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(33) sermon (DIV2)
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8764
but that shal bee nought woorth, vntill the sayd chaunge appeere in vs, that is too say,
but that shall be nought worth, until the said change appear in us, that is too say,
cc-acp d vmb vbi pix j, c-acp dt j-vvn n1 vvi p-acp pno12, cst vbz av vvb,
(33) sermon (DIV2)
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vntill wee leade a newe lyfe.
until we lead a new life.
c-acp pns12 vvb dt j n1.
(33) sermon (DIV2)
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8766
Besydes this, wee haue too marke heere, that after Saynt Paule hath spoken of the vanitie of mynd, he addeth, Blyndnesse of mynde, or Darkenesse of vnderstanding:
Besides this, we have too mark Here, that After Saint Paul hath spoken of the vanity of mind, he adds, Blindness of mind, or Darkness of understanding:
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(33) sermon (DIV2)
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8767
and lastly he sayeth, Blyndnesse or Stubbornesse of hart.
and lastly he Saith, Blindness or Stubbornness of heart.
cc ord pns31 vvz, n1 cc n1 pp-f n1.
(33) sermon (DIV2)
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8768
This blazing of men after this sort, serues well too put them quyte out of conceyt.
This blazing of men After this sort, serves well too put them quite out of conceit.
d vvg pp-f n2 p-acp d n1, vvz av av vvi pno32 av av pp-f n1.
(33) sermon (DIV2)
468
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8769
For when the Philosophers spake of the excellencie and woorthinesse that is in mans nature, they did alwayes set downe Reason as an ouerruler:
For when the Philosophers spoke of the excellency and worthiness that is in men nature, they did always Set down Reason as an overruler:
p-acp c-crq dt n2 vvd pp-f dt n1 cc n1 cst vbz p-acp ng1 n1, pns32 vdd av vvi a-acp n1 p-acp dt n1:
(33) sermon (DIV2)
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Next hir they did s•t downe discretion, betweene good and euill, when men debate in themselues,
Next his they did s•t down discretion, between good and evil, when men debate in themselves,
ord png31 pns32 vdd vvi a-acp n1, p-acp j cc j-jn, c-crq n2 vvb p-acp px32,
(33) sermon (DIV2)
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8771
and make a serching and a turmoyling (for things).
and make a searching and a turmoiling (for things).
cc vvi dt vvg cc dt j-vvg (c-acp n2).
(33) sermon (DIV2)
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8772
After that manner did they make as it were a Courte barre, too the end too make man iudge of good and euill.
After that manner did they make as it were a Court bar, too the end too make man judge of good and evil.
p-acp cst n1 vdd pns32 vvi c-acp pn31 vbdr dt n1 n1, av dt n1 av vvi n1 vvi pp-f j cc j-jn.
(33) sermon (DIV2)
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8773
It should seeme then that Saynt Paule heere abaceth men too much, when he sayth, that Reason hath nothing in it but vanitie, vntruth, and deceytfulnesse:
It should seem then that Saint Paul Here abaceth men too much, when he say, that Reason hath nothing in it but vanity, untruth, and deceitfulness:
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(33) sermon (DIV2)
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and agein, that all that euer men can conceyue, is but a maze of vayne fancies,
and again, that all that ever men can conceive, is but a maze of vain fancies,
cc av, cst d cst av n2 vmb vvi, vbz p-acp dt n1 pp-f j n2,
(33) sermon (DIV2)
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8775
and that they doo but ouerthrowe them selues more and more, as if a blynd wretch should wander abroade in the darke.
and that they do but overthrown them selves more and more, as if a blind wretch should wander abroad in the dark.
cc cst pns32 vdb p-acp vvi pno32 n2 dc cc av-dc, c-acp cs dt j n1 vmd vvi av p-acp dt j.
(33) sermon (DIV2)
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Yit notwithstanding, the holy Ghost is the only competent iudge too giue sentence of the things that are in vs,
Yet notwithstanding, the holy Ghost is the only competent judge too give sentence of the things that Are in us,
av a-acp, dt j n1 vbz dt j j n1 av vvi n1 pp-f dt n2 cst vbr p-acp pno12,
(33) sermon (DIV2)
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least wee myght thinke our selues too haue wonne the goale by flattering of our selues, according as he told vs afore, that men haue theyr eyes so blyndfolded with the fond opinion which they haue conceyued of their owne woorthinesse, that they cannot bee ashamed and confesse their owne leaudnesse.
lest we might think our selves too have won the goal by flattering of our selves, according as he told us afore, that men have their eyes so blindfolded with the found opinion which they have conceived of their own worthiness, that they cannot be ashamed and confess their own leaudnesse.
cs pns12 vmd vvi po12 n2 av vhb vvn dt n1 p-acp vvg pp-f po12 n2, vvg c-acp pns31 vvd pno12 a-acp, cst n2 vhb po32 n2 av vvn p-acp dt j n1 r-crq pns32 vhb vvn pp-f po32 d n1, cst pns32 vmbx vbi j cc vvi po32 d n1.
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That was the cause why the Philosophers did alwayes magnify the nature of man, and yit notwithstanding experience sheweth the cleane contrarye:
That was the cause why the Philosophers did always magnify the nature of man, and yet notwithstanding experience shows the clean contrary:
cst vbds dt n1 c-crq dt n2 vdd av vvi dt n1 pp-f n1, cc av p-acp n1 vvz dt j n-jn:
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for the vanitie that is in them is apparrant.
for the vanity that is in them is apparrant.
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But they wyted that vppon mens negligence and rechlesnesse, so that if men would aply all the senses of nature throughly, too knowe what is good, they should bee as little Angels. They imagined so:
But they wyted that upon men's negligence and rechlesnesse, so that if men would aply all the Senses of nature thoroughly, too know what is good, they should be as little Angels. They imagined so:
p-acp pns32 vvd cst p-acp ng2 n1 cc n1, av cst cs n2 vmd av av-d dt n2 pp-f n1 av-j, av vvb r-crq vbz j, pns32 vmd vbi a-acp j n2. pns32 vvd av:
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but that was for want of boul•yng them too the bottom. For they neuer wist what God is:
but that was for want of boul•yng them too the bottom. For they never wist what God is:
cc-acp d vbds p-acp n1 pp-f vvg pno32 av dt n1. p-acp pns32 av-x vvd r-crq n1 vbz:
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and that made them too discharge themselues so lyghtly toowardes him:
and that made them too discharge themselves so lightly toowardes him:
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insomuch that euen they which disputed most cunningly of Gods maiestie, and had a hygher vnderstanding than the common sort,
insomuch that even they which disputed most cunningly of God's majesty, and had a higher understanding than the Common sort,
av cst av pns32 r-crq vvn av-ds av-jn pp-f n2 n1, cc vhd dt jc n1 cs dt j n1,
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and (too bee short) were esteemed the wyzest men in the world: could notwithstanding neuer come neere the truth of God:
and (too be short) were esteemed the wyzest men in the world: could notwithstanding never come near the truth of God:
cc (av vbb j) vbdr vvn dt vv2 n2 p-acp dt n1: vmd p-acp av vvb av-j dt n1 pp-f np1:
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and whensoeuer his seruis came in question, they were so graueled, that they turned all things vpsyde downe.
and whensoever his seruis Come in question, they were so graueled, that they turned all things vpsyde down.
cc c-crq po31 fw-la vvd p-acp n1, pns32 vbdr av vvn, cst pns32 vvd d n2 av a-acp.
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And so the wisedome of the world will not •uffer vs too come too the heauenly lyght:
And so the Wisdom of the world will not •uffer us too come too the heavenly Light:
cc av dt n1 pp-f dt n1 vmb xx vvi pno12 av vvi av dt j vvi:
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for it is a speciall gifte of God, and not too bee found in our selues.
for it is a special gift of God, and not too be found in our selves.
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Yee see then that euen the greatest men of skyll deceyued themselues:
Ye see then that even the greatest men of skill deceived themselves:
pn22 vvb av cst av-j dt js n2 pp-f n1 vvn px32:
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and that is the cause that men fall asleepe in this fond opinion wherto they were to much inclyned afore.
and that is the cause that men fallen asleep in this found opinion whereto they were to much inclined afore.
cc cst vbz dt n1 cst n2 vvb j p-acp d j n1 c-crq pns32 vbdr p-acp d vvn a-acp.
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Yea and we see that this foolish or rather diuelish ouerweening hath gottē place euen among the Iewes, insomuch that they haue alwayes bin of opinion, (as men are now adayes in the popedome) that they haue freewill.
Yea and we see that this foolish or rather devilish overweening hath got place even among the Iewes, insomuch that they have always been of opinion, (as men Are now adays in the popedom) that they have freewill.
uh cc pns12 vvb cst d j cc av-c j j-vvg vhz vvn n1 av p-acp dt np2, av cst pns32 vhb av vbn pp-f n1, (c-acp n2 vbr av av p-acp dt n1) cst pns32 vhb n1.
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Trew it is that the Papistes will graunt more than the heathen folke, namely that wee be corrupted by original sin,
True it is that the Papists will grant more than the heathen folk, namely that we be corrupted by original since,
j pn31 vbz d dt njp2 vmb vvi av-dc cs dt j-jn n1, av cst pns12 vbb vvn p-acp j-jn n1,
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howbeeit their meaning is, that notwithstanding the infirmitye which is in man, yit there abydeth some remnant of goodnesse in him, insomuch that wee halfe an vnderstanding styll,
howbeit their meaning is, that notwithstanding the infirmity which is in man, yet there Abideth Some remnant of Goodness in him, insomuch that we half an understanding still,
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and also 〈 ◊ 〉 will that is able to trayne vs vntoo good, though it bee but weake of it self.
and also 〈 ◊ 〉 will that is able to train us unto good, though it be but weak of it self.
cc av 〈 sy 〉 vmb cst vbz j pc-acp vvi pno12 p-acp j, cs pn31 vbi cc-acp j pp-f pn31 n1.
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Too bee short, such as will needes iudge according too their naturall vnderstanding, say, that men are as sound & vncorrupted, as Angels.
Too be short, such as will needs judge according too their natural understanding, say, that men Are as found & uncorrupted, as Angels.
av vbb j, d c-acp vmb av vvi vvg av po32 j n1, vvb, cst n2 vbr a-acp j cc j, c-acp n2.
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The Papistes being conuicted by so manye recordes of the Scripture, will graunt well ynough, that wee bee fal•e from our originall,
The Papists being convicted by so many records of the Scripture, will grant well enough, that we be fal•e from our original,
dt njp2 vbg j-vvn p-acp av d n2 pp-f dt n1, vmb vvi av av-d, cst pns12 vbb vvn p-acp po12 n-jn,
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and that there are manye vyces in vs:
and that there Are many vices in us:
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but yit is that no let (say they) but that we be still half cleane,
but yet is that no let (say they) but that we be still half clean,
cc-acp av vbz d dx vvb (vvb pns32) p-acp cst pns12 vbb av j-jn j,
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and are able to do good of our owne power, when wee bee once humbled before God.
and Are able to do good of our own power, when we be once humbled before God.
cc vbr j pc-acp vdi j pp-f po12 d n1, c-crq pns12 vbb a-acp vvn p-acp np1.
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To be short, they make such a partnership betwene God and men, that they say in deede, that wee haue neede too bee inlyghtned from aboue, too atteyne too fayth:
To be short, they make such a partnership between God and men, that they say in deed, that we have need too be inlyghtned from above, too attain too faith:
pc-acp vbi j, pns32 vvb d dt n1 p-acp np1 cc n2, cst pns32 vvb p-acp n1, cst pns12 vhb n1 av vbi vvn p-acp a-acp, av vvi av n1:
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but yit that wee haue some lyght in our selues, and God maketh vp that which wanteth.
but yet that we have Some Light in our selves, and God makes up that which Wants.
cc-acp av cst pns12 vhb d vvi p-acp po12 n2, cc np1 vvz a-acp d r-crq vvz.
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Agein, they will say, that lust dooth so reigne in vs, as it is ryght hard for vs too submit our selues too God,
Again, they will say, that lust doth so Reign in us, as it is right hard for us too submit our selves too God,
av, pns32 vmb vvi, cst n1 vdz av vvi p-acp pno12, c-acp pn31 vbz j-jn j p-acp pno12 av vvi po12 n2 av np1,
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but yit that wee must labour too doo it, and are able too doo it, so that God ayd vs and reache vs his hand.
but yet that we must labour too do it, and Are able to do it, so that God aid us and reach us his hand.
cc-acp av cst pns12 vmb vvi av vdi pn31, cc vbr j pc-acp vdi pn31, av cst np1 vvb pno12 cc vvb pno12 po31 n1.
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This is the Concurrence (as they terme it) (that is too say, the matching or marrowing toogither) of Gods grace,
This is the Concurrence (as they term it) (that is too say, the matching or marrowing together) of God's grace,
d vbz dt n1 (c-acp pns32 vvb pn31) (cst vbz av vvb, dt vvg cc n-vvg av) pp-f npg1 n1,
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and of the goodnesse that remayneth in man, though wee bee corrupted. But (as I sayd) let vs rather herken too that which God himself,
and of the Goodness that remaineth in man, though we be corrupted. But (as I said) let us rather harken too that which God himself,
cc pp-f dt n1 cst vvz p-acp n1, cs pns12 vbb vvn. cc-acp (c-acp pns11 vvd) vvb pno12 av-c vvi av cst r-crq np1 px31,
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euen he which only is the competent Iudge hath spoken of it by vnrepealable sentence, which is, that all they which follow common reason,
even he which only is the competent Judge hath spoken of it by unrepealable sentence, which is, that all they which follow Common reason,
av pns31 r-crq av-j vbz dt j n1 vhz vvn pp-f pn31 p-acp j n1, r-crq vbz, cst d pns32 r-crq vvb j n1,
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8806
and the things that man hath of him self, are blynd wret•hes.
and the things that man hath of him self, Are blind wret•hes.
cc dt n2 cst n1 vhz pp-f pno31 n1, vbr j n2.
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8807
And what shall then become of Reason? For although men think that it serueth too giue them lyght,
And what shall then become of Reason? For although men think that it serveth too give them Light,
cc q-crq vmb av vvi pp-f n1? p-acp cs n2 vvb cst pn31 vvz av vvi pno32 vvi,
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and too shew them the way: yit is it certeyne that it dooth but alwayes tumble them intoo the pit:
and too show them the Way: yet is it certain that it doth but always tumble them into the pit:
cc av vvi pno32 dt n1: av vbz pn31 j cst pn31 vdz p-acp av vvb pno32 p-acp dt n1:
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and wheras they weene themselues too bee well aduyzed, they shalbe stark beasts.
and whereas they ween themselves to be well aduyzed, they shall stark beasts.
cc cs pns32 vvb px32 pc-acp vbi av vvn, pns32 vmb|vbi j n2.
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8810
And the cause why this is told vs continewally, is too doo vs too vnderstand, that God must bee fayne too reforme vs, not by half, but all whole throughout.
And the cause why this is told us continually, is to do us too understand, that God must be fain too reform us, not by half, but all Whole throughout.
cc dt n1 c-crq d vbz vvn pno12 av-j, vbz pc-acp vdi pno12 av vvi, cst np1 vmb vbi j av vvi pno12, xx p-acp n-jn, cc-acp d j-jn p-acp.
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And heere a man myght ask a question:
And Here a man might ask a question:
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if men (I meene those whom God hath let alone) were without vnderstanding and discretion in that behalf,
if men (I meene those whom God hath let alone) were without understanding and discretion in that behalf,
cs n2 (pns11 vvb d r-crq np1 vhz vvn av-j) vbdr p-acp n1 cc n1 p-acp d n1,
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whether myght one see examples of it or no? It is verie certeyne that they bee not lyke horses, nor yit lyke dogges:
whither might one see Examples of it or no? It is very certain that they be not like Horses, nor yet like Dogs:
cs vmd pi vvi n2 pp-f pn31 cc uh-dx? pn31 vbz av j cst pns32 vbb xx av-j n2, ccx av av-j n2:
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but yit let vs mark, that all the vnderstanding and discretion which is in vs,
but yet let us mark, that all the understanding and discretion which is in us,
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and all the iudgment which it is possible for vs too haue, serueth too none other end, than too make vs vnexcusable.
and all the judgement which it is possible for us too have, serveth too none other end, than too make us unexcusable.
cc d dt n1 r-crq pn31 vbz j p-acp pno12 av vhb, vvz av pix j-jn n1, cs av vvi pno12 j.
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Therfore wee must vnderstand, that although wee haue some discretion betweene good and euill, before God haue taught vs by his woord,
Therefore we must understand, that although we have Some discretion between good and evil, before God have taught us by his word,
av pns12 vmb vvi, cst cs pns12 vhb d n1 p-acp j cc j-jn, c-acp np1 vhb vvn pno12 p-acp po31 n1,
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and inlyghtened vs 〈 ◊ 〉 his holie spirit:
and inlyghtened us 〈 ◊ 〉 his holy Spirit:
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yit the same •erueth but too beree•e vs of excuce, that wee myght not make a buckler of ignorance,
yet the same •erueth but too beree•e us of excuce, that we might not make a buckler of ignorance,
av dt d vvz p-acp av vvb pno12 pp-f n1, cst pns12 vmd xx vvi dt n1 pp-f n1,
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as wee bee w••nt too doo.
as we be w••nt too do.
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For although euery man haue not had the written Lawe, yit must he beare the sentence of damnation about him in his hart, (as sayeth S Paule in the second too the Romanes) and God must driue him too perceyue it aforehand, by making him to feele har••ytings whether he will or no,
For although every man have not had the written Law, yet must he bear the sentence of damnation about him in his heart, (as Saith S Paul in the second too the Romans) and God must driven him too perceive it aforehand, by making him to feel har••ytings whither he will or no,
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so as he shall say, I am giltie in this thing and in that. Thus remayneth there some vnderstanding in men:
so as he shall say, I am guilty in this thing and in that. Thus remaineth there Some understanding in men:
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howbeit not too leade them in the way of saluation, but only too make them so much the more giltie before God.
howbeit not too lead them in the Way of salvation, but only too make them so much the more guilty before God.
cs xx av vvi pno32 p-acp dt n1 pp-f n1, cc-acp av-j av vvi pno32 av av-d dt av-dc j p-acp np1.
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For as touching our affections, it myght be sayd, that there are many which liue honestly and without blame,
For as touching our affections, it might be said, that there Are many which live honestly and without blame,
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though they neuer tasted of the Gospel.
though they never tasted of the Gospel.
cs pns32 av-x vvd pp-f dt n1.
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Yeamary, but in the meane whyle their hartes are fraughted with malice & st•bbornnesse, and no dout but that all such as haue not bin reformed by Gods spirit, shall still feede a sea of wicked, froward, and malicious lusts within them.
Yeamary, but in the mean while their hearts Are fraughted with malice & st•bbornnesse, and no doubt but that all such as have not been reformed by God's Spirit, shall still feed a sea of wicked, froward, and malicious Lustiest within them.
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And therfore let vs not stay vppon the outward showe, but let vs mark how it is not for nought that God chalengeth the searching of mens hartes as his peculiar office:
And Therefore let us not stay upon the outward show, but let us mark how it is not for nought that God challenges the searching of men's hearts as his peculiar office:
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and therfore that must bee reserued vntoo him.
and Therefore that must be reserved unto him.
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Also let vs call too mynd how Saint Iohn in his Epistle sayth, that we see not all the sinnes that are in vs,
Also let us call too mind how Saint John in his Epistle say, that we see not all the Sins that Are in us,
av vvb pno12 vvi av n1 c-crq n1 np1 p-acp po31 n1 vvz, cst pns12 vvb xx d dt n2 cst vbr p-acp pno12,
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but that God who seeth farre more cleerly, is the Iudge therof.
but that God who sees Far more clearly, is the Judge thereof.
cc-acp cst np1 r-crq vvz av-j av-dc av-j, vbz dt n1 av.
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Howsoeuer the cace stand, when men haue doone the best they can, yit can they not rid their hands of condemnation,
Howsoever the case stand, when men have done the best they can, yet can they not rid their hands of condemnation,
c-acp dt n1 vvb, c-crq n2 vhb vdn dt js pns32 vmb, av vmb pns32 xx vvi po32 n2 pp-f n1,
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when they come before the heauenly Iudge, (specially) seing that the starres are not cleere in his syght, no nor euen the Angels, in somuch that if he listed to examin thē with rigour, they should not bee able too come too the perfection that is in him.
when they come before the heavenly Judge, (specially) sing that the Stars Are not clear in his sight, no nor even the Angels, in So much that if he listed to examine them with rigour, they should not be able too come too the perfection that is in him.
c-crq pns32 vvb p-acp dt j n1, (av-j) vvg cst dt n2 vbr xx j p-acp po31 n1, uh-dx ccx av dt n2, p-acp av cst cs pns31 vvd pc-acp vvi pno32 p-acp n1, pns32 vmd xx vbi j av vvn av dt n1 cst vbz p-acp pno31.
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So then let vs note, that vntill God haue visited vs, and is come vntoo vs,
So then let us note, that until God have visited us, and is come unto us,
av av vvb pno12 vvi, cst c-acp np1 vhb vvn pno12, cc vbz vvn p-acp pno12,
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and hath subdewed vs vntoo him:
and hath subdued us unto him:
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wee shall alwayes continue ignorant and blynde wretches, there shalbe nothing but va••tie in all our vnderstandyng, in our hartes there shal be nothyng but pride and presumption,
we shall always continue ignorant and blind wretches, there shall nothing but va••tie in all our understanding, in our hearts there shall be nothing but pride and presumption,
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and our lustes shall bee so farre out of square, that they shall stryue ageinst God,
and our lusts shall be so Far out of square, that they shall strive against God,
cc po12 n2 vmb vbi av av-j av pp-f n-jn, cst pns32 vmb vvi p-acp np1,
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8837
And surely wee see what hath folowed of it, when men would needes gouerne them selues by t•eir owne wyt.
And surely we see what hath followed of it, when men would needs govern them selves by t•eir own wit.
cc av-j pns12 vvb r-crq vhz vvn pp-f pn31, c-crq n2 vmd av vvi pno32 n2 p-acp n1 d n1.
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For what fashions of seruyng God haue byn brought •ntoo the world, and howe wicked? Wanted there any great cunnyng,
For what fashions of serving God have been brought •ntoo the world, and how wicked? Wanted there any great cunning,
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or any great skyll? No:
or any great skill? No:
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for wee see that God hath 〈 ◊ 〉 out this gracious gyftes in suche wise,
for we see that God hath 〈 ◊ 〉 out this gracious Gifts in such wise,
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as mans wyt hath showed it selfe right excellent in all maner 〈 ◊ 〉 sciences and knowledges, sauyng in the chiefe:
as men wit hath showed it self right excellent in all manner 〈 ◊ 〉 sciences and knowledges, Saving in the chief:
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that is too wyt, of commyng vnto God.
that is too wit, of coming unto God.
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In this all haue fayled, they haue all wandered away, and there was nothyng but fasehoode and deceyt in their cace.
In this all have failed, they have all wandered away, and there was nothing but fasehoode and deceit in their case.
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And the further they indeuered too thrust themselues foreward, so muche the deeper dyd they plundge them selues intoo the myre.
And the further they indeuered too thrust themselves forward, so much the Deeper did they plunge them selves into the mire.
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Wherefore let vs note, that although the light shyne (as it is sayd in the first chapter of saint Iohn:) yit notwithstanding wee beyng darknesse, conceyue it not.
Wherefore let us note, that although the Light shine (as it is said in the First chapter of saint John:) yet notwithstanding we being darkness, conceive it not.
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Saint Iohn sheweth, that euen from the beginnyng God separated men from beastes, imprintyng his image in them,
Saint John shows, that even from the beginning God separated men from beasts, imprinting his image in them,
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and gyuyng them discretion too discerne betweene good and euyll.
and gyving them discretion too discern between good and evil.
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The lyfe of man then serues not onely too eate and drinke, but also too consider that wee haue a better lyfe,
The life of man then serves not only too eat and drink, but also too Consider that we have a better life,
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and that is, too haue some order and common pollicie here beneath, and too vnderstand that there is a God which ruleth all.
and that is, too have Some order and Common policy Here beneath, and too understand that there is a God which Ruleth all.
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Loe here the lyght that was before Adams fall.
Lo Here the Light that was before Adams fallen.
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And this lyght abydeth yit styll, but yit it shyneth in darknesse, and the darknesse comprehendeth it not,
And this Light Abideth yet still, but yet it shineth in darkness, and the darkness comprehendeth it not,
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but rather quencheth it quite and cleane out.
but rather quenches it quite and clean out.
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So then if wee haue any small insight or ame, let vs consider that it is but as a little spark, which passeth and vanisheth away out of hand.
So then if we have any small insight or ame, let us Consider that it is but as a little spark, which passes and Vanishes away out of hand.
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But in the meane whyle, as concerning our owne nature, that wee should bee able too haue regard of goodnesse,
But in the mean while, as Concerning our own nature, that we should be able too have regard of Goodness,
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or too seeke it, followe it, and continew in it: it is vtterly vnpossible. And why? For our vnderstanding is stark blynd.
or too seek it, follow it, and continue in it: it is utterly unpossible. And why? For our understanding is stark blind.
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To be short, there is nothing but vanitie in vs, according too this saying, that God perused the thoughts of men, To be short, there is nothing but vanity in us, according too this saying, that God perused the thoughts of men,
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and sawe there was nothing but vanitie and leazing in them. Now too expresse this yit better, Saint Paule sayeth, that they had their vnderstanding darkened,
and saw there was nothing but vanity and leazing in them. Now too express this yet better, Saint Paul Saith, that they had their understanding darkened,
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and vvere straungers too the lyfe of God: wherin he cutteth of the occasion of all excuses that men can make.and were Strangers too the life of God: wherein he cutteth of the occasion of all excuses that men can make.
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For they will replye continually ageinst God, and though they bee condemned, yit will they alwayes haue the last woord, (saying:) what can I doo with it if there bee nothing but vanitie in mee, seeing that God created mee so? why made he mee not otherwise? But Saint Paule telleth vs heere, that wee haue our vnderstanding ouercast with our owne darknesse.
For they will reply continually against God, and though they be condemned, yet will they always have the last word, (saying:) what can I do with it if there be nothing but vanity in me, seeing that God created me so? why made he me not otherwise? But Saint Paul Telleth us Here, that we have our understanding overcast with our own darkness.
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And why? Bycause the lyght is quenched by the corruptiō that is come vpon vs in Adam.
And why? Because the Light is quenched by the corruption that is come upon us in Adam.
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To be short, S. Paul sheweth vs here, that we must keepe our mouthes shet, when the scripture bewrayeth that we bee both ignorant, blynd, and brutish.
To be short, S. Paul shows us Here, that we must keep our mouths shet, when the scripture bewrayeth that we be both ignorant, blind, and brutish.
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We must not think to further our cace by alledging that god ought to haue made vs otherwyse:
We must not think to further our case by alleging that god ought to have made us otherwise:
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for the euill proceedeth of Adams fall, bycause not only he was bereft of the good that he had receyu•d,
for the evil Proceedeth of Adams fallen, Because not only he was bereft of the good that he had receyu•d,
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but all wee also were impouerished in him. And lyke as he that for feyteth his goods, must beg and his children to,
but all we also were impoverished in him. And like as he that for feyteth his goods, must beg and his children to,
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so must wee also also in our penurie and pouertie consyder still at this day, the misfortune that is come vppon vs through the fault and offence of our first father.
so must we also also in our penury and poverty Consider still At this day, the misfortune that is come upon us through the fault and offence of our First father.
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Thus yee see how Saint Paule hath heere disappoynted all starting holes, that men are woont too set afore them, too shewe themselues too bee ryghtuous and innocent before God.
Thus ye see how Saint Paul hath Here disappointed all starting holes, that men Are wont too Set afore them, too show themselves to be righteous and innocent before God.
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For whence commeth the vanitie of our mynd in that wee bee both blynd and ignorant? Euen of our beyng in darknesse,
For whence comes the vanity of our mind in that we be both blind and ignorant? Eve of our being in darkness,
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and by darkening of the lyght that God had put intoo vs in our first creation.
and by darkening of the Light that God had put into us in our First creation.
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And forasmuch as this is a harde matter too brucke, S. Paule bringeth vs too the lyfe of God:
And forasmuch as this is a harden matter too Brucke, S. Paul brings us too the life of God:
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and that is too laugh too scorne all the tryflyng imaginations that men haue contryued too maynteyne their owne Freewill, Reason, and Discretion.
and that is too laugh too scorn all the trifling Imaginations that men have contryued too maintain their own Freewill, Reason, and Discretion.
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For (as I haue sayd already) the bookes of the Philosophers are full of such stuffe.
For (as I have said already) the books of the Philosophers Are full of such stuff.
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In the Popedome there is bickering still at this day for Freewill, as though all were mard,
In the Popedom there is bickering still At this day for Freewill, as though all were marred,
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if man had not some good selfmouing and abilitie too prepare himselfe too receyre grace,
if man had not Some good selfmouing and ability too prepare himself too receyre grace,
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and were made fellowe with God, and could make the grace effectuall which is offered him.
and were made fellow with God, and could make the grace effectual which is offered him.
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By which reckening men shall not onely bee hayle fellowe with God (if they may bee beleeued) but of better abilitie than he,
By which reckoning men shall not only be hail fellow with God (if they may be believed) but of better ability than he,
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so as he shall but adde some little portion too them. But S. Paule sayeth, that wee may well bee alyue in our opinion:
so as he shall but add Some little portion too them. But S. Paul Saith, that we may well be alive in our opinion:
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but as in respect of God, wee shall not fayle too bee as dead carkesses, or rather euen as rotten and stinking carions.
but as in respect of God, we shall not fail too be as dead carcases, or rather even as rotten and stinking carrions.
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Then let not men take vpon them through their foolish ouerweening to haue reason, wisedome, and freewyll:
Then let not men take upon them through their foolish overweening to have reason, Wisdom, and freewyll:
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but if they would fayne knowe their owne state, let them lyft vp their eyes and consider that theyr liuing must bee the lyfe of God,
but if they would fain know their own state, let them lift up their eyes and Consider that their living must be the life of God,
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and not the lyfe which euery man fancyeth heere too himselfe.
and not the life which every man fancyeth Here too himself.
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S Paule in the seuenth too the Romanes, confesseth that he thought himselfe alyue for a tyme,
S Paul in the Seventh too the Romans, Confesses that he Thought himself alive for a time,
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namely, before he had bin conuerted too the pure doctrine, bycause he was full of hipocrisie,
namely, before he had been converted too the pure Doctrine, Because he was full of hypocrisy,
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and possessed with such pryde, that he thought himself too bee as a little Angell. And 〈 ◊ 〉.
and possessed with such pride, that he Thought himself too be as a little Angel. And 〈 ◊ 〉.
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Bycause Gods lawe had not yit sifted him throughly.
Because God's law had not yet sifted him thoroughly.
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But when I once entered intoo my selfe (sayeth he) and knew what it was too lust: But when I once entered into my self (Saith he) and knew what it was too lust:
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then did Gods Lawe wound mee too death, and I perceyued that the lyfe which I had lyued afore, was but death,
then did God's Law wound me too death, and I perceived that the life which I had lived afore, was but death,
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and that I had made my selfe too beleeue woonders, taking my selfe too bee that which I was not,
and that I had made my self too believe wonders, taking my self too be that which I was not,
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as fooles doo, which beleeue that they bee Kings and Princes, when in the meane whyle lyce eate them vp,
as Fools do, which believe that they be Kings and Princes, when in the mean while lice eat them up,
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or else they starue for hunger and cold.
or Else they starve for hunger and cold.
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So then, Saint Paule confesseth that before he was conuerted, he was alyue too his owne seemyng, and he tryumphed at it:
So then, Saint Paul Confesses that before he was converted, he was alive too his own seeming, and he triumphed At it:
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but when Christ had once humbled him, and made him feele what Gods iudgment was, then he gaue ouer that lyfe, and sawe well that it was but a death.
but when christ had once humbled him, and made him feel what God's judgement was, then he gave over that life, and saw well that it was but a death.
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Lykewyse he sayeth now, that although wee bee alyue in the opinion of the world,
Likewise he Saith now, that although we be alive in the opinion of the world,
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so as men clap their hands at vs, and magnyfye our vertewes, and that wee our selues also are besotted with the same opinion:
so as men clap their hands At us, and magnyfye our Virtues, and that we our selves also Are besotted with the same opinion:
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it is nothing at all, but wee must go vntoo God.
it is nothing At all, but we must go unto God.
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Now wee shall fynd that God hath a speciall lyfe which he reserueth and keepeth as layd vp in secret for his children.
Now we shall find that God hath a special life which he reserveth and Keepeth as laid up in secret for his children.
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For albeeit that he make his daysonne too shyne both vppon good and bad, and shewe himselfe lyberall towardes all without exception.
For albeit that he make his daysonne too shine both upon good and bad, and show himself liberal towards all without exception.
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Yit dooth he not scatter abrod the things that serue for his chozen, according too this saying of this Psalme, Lord how great is thy goodnesse which thou hast layd vp in store for them that feare thee? It is as a treasure that thou hast hoorded vp for them.
Yet doth he not scatter abroad the things that serve for his chozen, according too this saying of this Psalm, Lord how great is thy Goodness which thou hast laid up in store for them that Fear thee? It is as a treasure that thou hast hoarded up for them.
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So then whereas Saint Paule speaketh heere of Gods lyfe:
So then whereas Saint Paul speaks Here of God's life:
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he sheweth that in lyuing according too our nature, wee haue not our lyfe of him.
he shows that in living according too our nature, we have not our life of him.
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Whence then? Is it not God that hath created vs? Is it not he of whom wee haue our beeing and mouing:
Whence then? Is it not God that hath created us? Is it not he of whom we have our being and moving:
q-crq av? vbz pn31 xx np1 cst vhz vvn pno12? vbz pn31 xx pns31 pp-f ro-crq pns12 vhb po12 vbg cc n-vvg:
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as it is sayd in the seuenteenth of the Actes. Then is our common lyfe of God, in asmuch as he is our maker:
as it is said in the Seventeenth of the Acts. Then is our Common life of God, in as as he is our maker:
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8902
but in asmuch as he is the Sauiour of the chozen, and in asmuch as he is the father of his children whom he hath adopted:
but in as as he is the Saviour of the chozen, and in as as he is the father of his children whom he hath adopted:
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8903
this lyfe which is common both too good and bad, is not named Gods lyfe, but mans lyfe:
this life which is Common both too good and bad, is not nam God's life, but men life:
d n1 r-crq vbz j av-d av j cc j, vbz xx vvn npg1 n1, cc-acp ng1 n1:
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8904
God letteth it alone in his plyght.
God lets it alone in his plight.
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8905
And which then is Gods lyfe? It is, when vppon his choozing of vs, he sheweth vs the way of lyfe and saluation,
And which then is God's life? It is, when upon his choosing of us, he shows us the Way of life and salvation,
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8906
and reneweth vs by his holye spirit, so as Iesus Christ dwelleth in vs by fayth, (as wee haue seene afore) and vttereth his power in vs, causing our old man to be crucifyed with him,
and Reneweth us by his holy Spirit, so as Iesus christ dwells in us by faith, (as we have seen afore) and uttereth his power in us, causing our old man to be Crucified with him,
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8907
yea & euen buried too, that wee may bee rayzed agein, euen too bee separated from all vncleannesse of the world, that wee may not resemble the vnbeleeuers, who are wholly prisoners vnder the tyrannye of Satan,
yea & even buried too, that we may be razed again, even too be separated from all uncleanness of the world, that we may not resemble the unbelievers, who Are wholly Prisoners under the tyranny of Satan,
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8908
and are driuen and haled by him, and giue ouer themselues too all euill.
and Are driven and haled by him, and give over themselves too all evil.
cc vbr vvn cc vvn p-acp pno31, cc vvi p-acp px32 av av-d j-jn.
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8909
That is in effect the cause why S. Paule hath spoken too vs here of Gods lyfe.
That is in Effect the cause why S. Paul hath spoken too us Here of God's life.
cst vbz p-acp n1 dt n1 c-crq n1 np1 vhz vvn av pno12 av pp-f npg1 n1.
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8910
And now, that wee may the beteer bee wakened and receyue this exhortation vnfeynedly:
And now, that we may the beteer be wakened and receive this exhortation vnfeynedly:
cc av, cst pns12 vmb dt n1 vbi vvn cc vvi d n1 av-j:
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8911
let vs not deceyue our selues any more with the opinions that euery of vs may conceyue in our owne head,
let us not deceive our selves any more with the opinions that every of us may conceive in our own head,
vvb pno12 xx vvi po12 n2 d dc p-acp dt n2 cst d pp-f pno12 vmb vvi p-acp po12 d n1,
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8912
nor yit with the iudgment of men, which oftymes doo prayse and commend the thing that is nothing woorth.
nor yet with the judgement of men, which Oftimes do praise and commend the thing that is nothing worth.
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8913
Uerilye wee knowe how our Lord Iesus Christ sayeth in Saint Luke, that the thing which is hygh and excellent afore men, is vtterly lothsome before God.
Verily we know how our Lord Iesus christ Saith in Saint Luke, that the thing which is high and excellent afore men, is utterly loathsome before God.
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8914
Too the intent therefore that wee may no more bee deceyued by them, let vs vnderstand, that vntyll God haue made vs new creatures,
Too the intent Therefore that we may no more be deceived by them, let us understand, that until God have made us new creatures,
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8915
and begotten vs agein by his holye spirit, wee bee blynd in our vnderstanding, wee haue nothing in vs but vanitie,
and begotten us again by his holy Spirit, we be blind in our understanding, we have nothing in us but vanity,
cc vvn pno12 av p-acp po31 j n1, pns12 vbb j p-acp po12 n1, pns12 vhb pix p-acp pno12 p-acp n1,
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8916
and wee bee vtterly ignorant, yea and starke beastes. That is in effect the thing that wee haue too beare in mynd.
and we be utterly ignorant, yea and stark beasts. That is in Effect the thing that we have too bear in mind.
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8917
Wherfore as oft as wee fall too our accustomed byase, and followe our owne fancie, let vs learne too cyte our selues beefore God,
Wherefore as oft as we fallen too our accustomed bias, and follow our own fancy, let us Learn too Cite our selves before God,
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8918
and too wey wel what is ment by the lyfe that he reserueth as peculiar too himself.
and too weigh well what is meant by the life that he reserveth as peculiar too himself.
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8919
Not that it serueth for none other but himself, but bycause he bestoweth it vppon none but his owne children.
Not that it serveth for none other but himself, but Because he bestoweth it upon none but his own children.
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8920
For therby it is that he sheweth himself to haue chozen vs, as wee haue seene in the first chapter.
For thereby it is that he shows himself to have chozen us, as we have seen in the First chapter.
p-acp av pn31 vbz cst pns31 vvz px31 pc-acp vhi vvn pno12, c-acp pns12 vhb vvn p-acp dt ord n1.
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8921
Now heerupon he setteth downe immediatly the hardnesse of their hart: not a single hardnesse, after the maner as wee take hardnesse:
Now hereupon he sets down immediately the hardness of their heart: not a single hardness, After the manner as we take hardness:
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8922
for the (greeke word betokeneth a thickenednesse (or muddinesse) as when a peece of wyne that was very well fyned, is so trubbled,
for the (greek word Betokeneth a thickenednesse (or muddiness) as when a piece of wine that was very well foamed, is so trubbled,
c-acp dt (jp n1 vvz dt n1 (cc n1) c-acp c-crq dt n1 pp-f n1 cst vbds av av vvd, vbz av vvn,
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8923
as it becommeth all Lees, and groweth thicke (and muddie lyke a puddle,) so as there is no more cleere licour in it.
as it becomes all Lees, and grows thick (and muddy like a puddle,) so as there is no more clear liquour in it.
c-acp pn31 vvz d n2, cc vvz av-j (cc j av-j dt n1,) av c-acp pc-acp vbz dx av-dc j n1 p-acp pn31.
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8924
Euen so Saynt Paule sayeth that the hart is thickened, when it is so blynded and hardened by that meane,
Eve so Saint Paul Saith that the heart is thickened, when it is so blinded and hardened by that mean,
np1 av n1 np1 vvz cst dt n1 vbz vvn, c-crq pn31 vbz av vvn cc vvn p-acp d j,
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8925
as it cannot yeeld too the obeying of God, and that then there is no cleerenesse in it,
as it cannot yield too the obeying of God, and that then there is no clearness in it,
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8926
but all is trubbled lyke a puddle.
but all is trubbled like a puddle.
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8927
And this word Hart, doth in the holy Scripture betoken now and then, all the lustes, lykings, and will of man: and sometymes also his vnderstanding.
And this word Heart, does in the holy Scripture betoken now and then, all the lusts, likings, and will of man: and sometimes also his understanding.
cc d n1 n1, vdz p-acp dt j n1 vvi av cc av, d dt n2, n2-vvg, cc n1 pp-f n1: cc av av po31 n1.
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8928
But for asmuch as heere Saint Paule hath put a difference betweene a mans vnderstanding, and his mynd, and his Hart:
But for as as Here Saint Paul hath put a difference between a men understanding, and his mind, and his Heart:
p-acp p-acp av c-acp av n1 np1 vhz vvn dt n1 p-acp dt ng1 n1, cc po31 n1, cc po31 n1:
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8929
we may wel think that he ment too adde the will, togither with all the scannings and debatings which wee make (in our selues) about the iudging of good and euill:
we may well think that he meant too add the will, together with all the scannings and debatings which we make (in our selves) about the judging of good and evil:
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8930
and finally the whole vnderstanding which wee haue, and the reason that reigneth in vs. Saynt Paule therfore ment in effect too shewe, that man is so corrupted in all partes of him through the sinne of Adam,
and finally the Whole understanding which we have, and the reason that Reigneth in us Saint Paul Therefore meant in Effect too show, that man is so corrupted in all parts of him through the sin of Adam,
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8931
as there is nother wit nor wil, but it tendeth wholy vntoo euill, and is vtterly saped in it.
as there is neither wit nor will, but it tendeth wholly unto evil, and is utterly saped in it.
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8932
And therfore lyke as erst he condemned the beastlinesse that is in vs:
And Therefore like as erst he condemned the beastliness that is in us:
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8933
so now also he sheweth that we• bee as blockes, and cannot bee quiet too follow our God whither soeuer he calleth vs,
so now also he shows that we• be as blocks, and cannot be quiet too follow our God whither soever he calls us,
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8934
but that wee be stubborne, and haue stiffe neckes which cannot bowe, as Moyses also vpbraydeth those that rebelled ageinst God, (telling them) that they had a necke of yron or brasse.
but that we be stubborn, and have stiff necks which cannot bow, as Moses also upbraideth those that rebelled against God, (telling them) that they had a neck of iron or brass.
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8935
And euen such are wee too of nature.
And even such Are we too of nature.
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8936
And for that cause is it sayd in Ezechiell, that God will chaunge the hartes of them whom he will haue saued,
And for that cause is it said in Ezekiel, that God will change the hearts of them whom he will have saved,
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8937
so that wheras they were stonye before, he will make them fleshye.
so that whereas they were stony before, he will make them fleshy.
av cst cs pns32 vbdr j a-acp, pns31 vmb vvi pno32 j.
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8938
This similitude sheweth well, what is in vs tyll God haue wrought an alteration in vs. For wee haue nothing but hardnesse:
This similitude shows well, what is in us till God have wrought an alteration in us For we have nothing but hardness:
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8939
which is as much as if the holy Ghost should say, that wee bee Gods enemyes,
which is as much as if the holy Ghost should say, that we be God's enemies,
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8960
as a man cannot bow them, after they haue once gotten such a boldnesse in giuing themselues vntoo euyll.
as a man cannot bow them, After they have once got such a boldness in giving themselves unto evil.
c-acp dt n1 vmbx vvi pno32, c-acp pns32 vhb a-acp vvn d dt n1 p-acp vvg px32 p-acp n-jn.
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8940
and refuzers of al truth, vntill God haue softened vs, and corrected the crabbednesse and stubbornnesse, wherethrough w•e cast vp our rage in such wyze ageinst God.
and refuzers of all truth, until God have softened us, and corrected the crabbedness and stubbornness, wherethrough w•e cast up our rage in such wyze against God.
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8941
Too bee short, all our lustes are as men of warre marching in battell, to let God that he should not reigne and execute his power and superioritie, which he ought to haue ouer vs. Lo what our nature is.
Too be short, all our lusts Are as men of war marching in battle, to let God that he should not Reign and execute his power and superiority, which he ought to have over us Lo what our nature is.
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8942
Now let vs go brag of our owne freewill, and of our reason: as wee see these wretched Papistes doo, who are euer harping styll vppon that stryng.
Now let us go brag of our own freewill, and of our reason: as we see these wretched Papists do, who Are ever harping still upon that string.
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8943
But let vs learne too humble our selues with a good will, and (as I sayd afore) let vs consider that Saynt Paule blameth mens nature, shewing that all of vs from the greatest too the least, are plundged euen too the bottom of hel,
But let us Learn too humble our selves with a good will, and (as I said afore) let us Consider that Saint Paul blameth men's nature, showing that all of us from the greatest too the least, Are plunge even too the bottom of hell,
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8944
vntyll God plucke vs backe agein. And therwithall let vs consider all the enormities that are doone through the whole world,
until God pluck us back again. And therewithal let us Consider all the enormities that Are done through the Whole world,
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8945
and conclude, that we our selues should doo as much, if God shewed vs not his mercie,
and conclude, that we our selves should do as much, if God showed us not his mercy,
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8946
and let the same stirre vs vp too brydle our selues, least wee ouershoote our selues at some tyme:
and let the same stir us up too bridle our selves, lest we overshoot our selves At Some time:
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8947
and seeing it hath pleased God too drawe vs vntoo him, let vs not turne backe agein too meddle with the leawdnesse of the vnbeleeuers.
and seeing it hath pleased God too draw us unto him, let us not turn back again too meddle with the Lewdness of the unbelievers.
cc vvg pn31 vhz vvn np1 av vvi pno12 p-acp pno31, vvb pno12 xx vvi av av av vvi p-acp dt n1 pp-f dt n2.
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8948
And no wonder though they stumble, & tumble and reele too & fro, for they haue no lyght to direct them by.
And no wonder though they Stumble, & tumble and reel too & from, for they have no Light to Direct them by.
cc dx n1 cs pns32 vvb, cc vvi cc vvi av cc av, c-acp pns32 vhb dx vvi pc-acp vvi pno32 p-acp.
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8949
But our Lord shyneth vppon vs• by his woord, and giueth vs eyes by his holy spirt:
But our Lord shineth upon vs• by his word, and gives us eyes by his holy spirt:
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8950
and therfore let vs eschew too bee lyke them, as S. Paule exhorteth vs heere. Heereuntoo he addeth the toppe of al mischeef:
and Therefore let us eschew too be like them, as S. Paul exhorteth us Here. Heereuntoo he adds the top of all mischief:
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8951
which is, that men go astray after their owne kynd, continew in going outward from woorse too woorse,
which is, that men go astray After their own kind, continue in going outward from Worse too Worse,
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8952
and foade themselues with flatterie, wherby they cast their consciences into such a sleepe, as they feele no more anye remorse or griefe:
and foade themselves with flattery, whereby they cast their Consciences into such a sleep, as they feel no more any remorse or grief:
cc av px32 p-acp n1, c-crq pns32 vvd po32 n2 p-acp d dt n1, c-acp pns32 vvb av-dx av-dc d n1 cc n1:
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8953
and that is the hygh way too make them vtterly past recouerie.
and that is the high Way too make them utterly passed recovery.
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8954
Now first of all, let vs learne heere too preuent such vengeance of God, which ought too make vs quake.
Now First of all, let us Learn Here too prevent such vengeance of God, which ought too make us quake.
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8955
And when wee heare that such as abyde styll in their owne nature, and ouershoote themselues so farre as too bee without scruple of conscience,
And when we hear that such as abide still in their own nature, and overshoot themselves so Far as too be without scruple of conscience,
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8956
and too become as brute beastes, voyde of discretion, too be moued eyther with lyfe or death,
and too become as brutus beasts, void of discretion, too be moved either with life or death,
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8957
or with any maner of feeling of their owne soule health:
or with any manner of feeling of their own soul health:
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let vs a Gods name walke in feare and awe, and bewayle our sinnes euerye houre early and late, that wee bee not hardened after that fashion.
let us a God's name walk in Fear and awe, and bewail our Sins every hour early and late, that we be not hardened After that fashion.
vvb pno12 dt ng1 n1 vvi p-acp n1 cc n1, cc vvi po12 n2 d n1 av-j cc av-j, cst pns12 vbb xx vvn p-acp d n1.
(33) sermon (DIV2)
475
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Thus as touching the first poynt, let vs bee ryght well assured, that God reuengeth himselfe after a terrible manner, ageinst all such as foade themselues in their vyces,
Thus as touching the First point, let us be right well assured, that God revenges himself After a terrible manner, against all such as foade themselves in their vices,
av c-acp vvg dt ord n1, vvb pno12 vbi j-jn av vvn, cst np1 vvz px31 p-acp dt j n1, p-acp d d c-acp vvd px32 p-acp po32 n2,
(33) sermon (DIV2)
475
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and take inordinate leaue too doo what they list, so that in the end they become brutish, euen as Asses and Dogges.
and take inordinate leave too do what they list, so that in the end they become brutish, even as Asses and Dogs.
cc vvb j n1 av vdi r-crq pns32 vvb, av cst p-acp dt n1 pns32 vvb j, av c-acp n2 cc n2.
(33) sermon (DIV2)
475
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And now for the second poynt, if God vse such rigor towards those which were neuer yit trayned too the Gospell:
And now for the second point, if God use such rigor towards those which were never yet trained too the Gospel:
cc av p-acp dt ord n1, cs np1 vvb d n1 p-acp d r-crq vbdr av-x av vvn av dt n1:
(33) sermon (DIV2)
476
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what will he doo to vs, when he shall haue shewed vs the way of saluation a long tyme,
what will he do to us, when he shall have showed us the Way of salvation a long time,
r-crq vmb pns31 vdi p-acp pno12, c-crq pns31 vmb vhi vvn pno12 dt n1 pp-f n1 dt j n1,
(33) sermon (DIV2)
476
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and yit wee continew still lyke those that neuer tasted of good instruction? Do wee not thinke that the punishment shal bee more horrible and dreadfull vppon vs? Lyke as when S. Paule declareth in the first too the Romanes, that God gaue men ouer intoo disordinate and shamefull lustes,
and yet we continue still like those that never tasted of good instruction? Do we not think that the punishment shall be more horrible and dreadful upon us? Like as when S. Paul Declareth in the First too the Romans, that God gave men over into disordinate and shameful lusts,
cc av pns12 vvb av av-j d cst av-x vvd pp-f j n1? vdb pns12 xx vvi cst dt n1 vmb vbi av-dc j cc j p-acp pno12? j c-acp c-crq np1 np1 vvz p-acp dt ord av dt njp2, cst np1 vvd n2 a-acp p-acp j cc j n2,
(33) sermon (DIV2)
476
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so as they were vtterly past all shame:
so as they were utterly passed all shame:
av c-acp pns32 vbdr av-j vvn d n1:
(33) sermon (DIV2)
476
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he speaketh expresly of the heathen and vnbeleeuers, who had none other knowledge of God than by the skyes and the earth, and the creatures:
he speaks expressly of the heathen and unbelievers, who had none other knowledge of God than by the skies and the earth, and the creatures:
pns31 vvz av-j pp-f dt j-jn cc n2, r-crq vhd pix j-jn n1 pp-f np1 cs p-acp dt n2 cc dt n1, cc dt n2:
(33) sermon (DIV2)
476
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they had none other helpe than that great booke, wherby too glorify God, and yit forasmuch as they did it not,
they had none other help than that great book, whereby too Glorify God, and yet forasmuch as they did it not,
pns32 vhd pix j-jn n1 cs d j n1, c-crq av vvi np1, cc av av c-acp pns32 vdd pn31 xx,
(33) sermon (DIV2)
476
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therefore are they condemned after that maner. But now can wee haue no such excuce as those sillie soules had:
Therefore Are they condemned After that manner. But now can we have no such excuce as those silly Souls had:
av vbr pns32 vvn p-acp d n1. p-acp av vmb pns12 vhi dx d n1 c-acp d j n2 vhd:
(33) sermon (DIV2)
476
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wee cannot say wee be not able too discerne what is good, bycause we were blynded by Adams sinne and there is nothing but vanitie in vs:
we cannot say we be not able too discern what is good, Because we were blinded by Adams sin and there is nothing but vanity in us:
pns12 vmbx vvi pns12 vbb xx j av vvi r-crq vbz j, c-acp pns12 vbdr vvn p-acp npg1 n1 cc pc-acp vbz pix p-acp n1 p-acp pno12:
(33) sermon (DIV2)
476
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for God hath giuen vs his woorde, which is iustly called a lampe too guyde vs by:
for God hath given us his word, which is justly called a lamp too guide us by:
c-acp np1 vhz vvn pno12 po31 n1, r-crq vbz av-j vvn dt n1 av vvb pno12 p-acp:
(33) sermon (DIV2)
476
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wee haue the Gospell, where our Lord Iesus Christ declareth that he is our guyde:
we have the Gospel, where our Lord Iesus christ Declareth that he is our guide:
pns12 vhb dt n1, c-crq po12 n1 np1 np1 vvz cst pns31 vbz po12 n1:
(33) sermon (DIV2)
476
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and yit for all this, if we will needes prouoke God wilfully, by disaulling the doctrine of saluation,
and yet for all this, if we will needs provoke God wilfully, by disaulling the Doctrine of salvation,
cc av p-acp d d, cs pns12 vmb av vvi np1 av-j, p-acp vvg dt n1 pp-f n1,
(33) sermon (DIV2)
476
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whereas wee should followe it, (of which sort there are many euen at this day, who seeke too wallowe in all leaudnesse and disorder,
whereas we should follow it, (of which sort there Are many even At this day, who seek too wallow in all leaudnesse and disorder,
cs pns12 vmd vvi pn31, (pp-f r-crq n1 pc-acp vbr d av p-acp d n1, r-crq vvb av vvb p-acp d n1 cc n1,
(33) sermon (DIV2)
476
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and despyze God openly) what shall become of vs? Wherefore let vs learne too walke in the feare of God:
and despyze God openly) what shall become of us? Wherefore let us Learn too walk in the Fear of God:
cc vvi np1 av-j) r-crq vmb vvi pp-f pno12? q-crq vvb pno12 vvi av n1 p-acp dt n1 pp-f np1:
(33) sermon (DIV2)
476
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and let vs marke well, that Saint Paule hath not without cause set downe here the toppe of all mischief, of purpose to shewe vs therby what wages God will pay too all such as yeeld not to him in dewe tyme and place,
and let us mark well, that Saint Paul hath not without cause Set down Here the top of all mischief, of purpose to show us thereby what wages God will pay too all such as yield not to him in dew time and place,
cc vvb pno12 vvi av, cst n1 np1 vhz xx p-acp n1 vvn a-acp av dt n1 pp-f d n1, pp-f n1 pc-acp vvi pno12 av r-crq n2 np1 vmb vvi av d d c-acp vvb xx p-acp pno31 p-acp n1 n1 cc n1,
(33) sermon (DIV2)
476
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but rather take libertie of all naughtinesse, as though they were scaped out of his handes.
but rather take liberty of all naughtiness, as though they were escaped out of his hands.
cc-acp av-c vvb n1 pp-f d n1, c-acp cs pns32 vbdr vvn av pp-f po31 n2.
(33) sermon (DIV2)
476
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Let vs then be afrayde too ouershoote our selues so farre:
Let us then be afraid too overshoot our selves so Far:
vvb pno12 av vbi j av vvi po12 n2 av av-j:
(33) sermon (DIV2)
476
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and then although we haue wandered farre afore, God can skill well ynough too drawe vs to him.
and then although we have wandered Far afore, God can skill well enough too draw us to him.
cc av cs pns12 vhb vvn av-j a-acp, np1 vmb vvi av av-d av vvb pno12 p-acp pno31.
(33) sermon (DIV2)
476
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if wee gaue diligent eare too the things that he sheweth vs in the Gospell.
if we gave diligent ear too the things that he shows us in the Gospel.
cs pns12 vvd j n1 av dt n2 cst pns31 vvz pno12 p-acp dt n1.
(34) sermon (DIV2)
484
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Let vs bee afrayde least God should execute the sayd vengeance vppon vs, as wel as vppon them, according too this saying of Salomon, that when the wicked man is come too extremitie, he despyzeth all:
Let us be afraid lest God should execute the said vengeance upon us, as well as upon them, according too this saying of Solomon, that when the wicked man is come too extremity, he despyzeth all:
vvb pno12 vbi j cs np1 vmd vvi dt j-vvn n1 p-acp pno12, c-acp av c-acp p-acp pno32, vvg av d n-vvg pp-f np1, cst c-crq dt j n1 vbz vvn av n1, pns31 vvz d:
(33) sermon (DIV2)
476
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that is too say, he regardeth nother lyfe nor death, but flingeth foorth lyke a brute beast.
that is too say, he Regardeth neither life nor death, but flingeth forth like a brutus beast.
cst vbz av vvb, pns31 vvz av-dx n1 ccx n1, cc-acp vvz av av-j dt n1 n1.
(33) sermon (DIV2)
476
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Therefore let vs quake at such threatenings, for feare least God execute them vppon vs, when wee cannot abyde too bee rebuked for our vyces.
Therefore let us quake At such threatenings, for Fear lest God execute them upon us, when we cannot abide too be rebuked for our vices.
av vvb pno12 vvi p-acp d n2-vvg, p-acp n1 cs np1 vvb pno32 p-acp pno12, c-crq pns12 vmbx vvi av vbi vvn p-acp po12 n2.
(33) sermon (DIV2)
477
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And contrariwyze let vs practyze the doctrine of Salomon, where he sayeth, happie is the man whose hart pricketh him & quickeneth him vp nyght and day.
And contrariwyze let us practyze the Doctrine of Solomon, where he Saith, happy is the man whose heart pricks him & Quickeneth him up night and day.
cc av vvb pno12 vvi dt n1 pp-f np1, c-crq pns31 vvz, j vbz dt n1 rg-crq n1 vvz pno31 cc vvz pno31 p-acp n1 cc n1.
(33) sermon (DIV2)
477
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Let vs learne then too bee our owne sollicitors, and too touche our selues for our vyces:
Let us Learn then too be our own solicitors, and too touch our selves for our vices:
vvb pno12 vvi av av vbi po12 d n2, cc av vvb po12 n2 p-acp po12 n2:
(33) sermon (DIV2)
477
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and when wee enter intoo them, let vs bee abashed at them, and cast downe and condemne our selues,
and when we enter into them, let us be abashed At them, and cast down and condemn our selves,
cc c-crq pns12 vvb p-acp pno32, vvb pno12 vbi vvn p-acp pno32, cc vvd a-acp cc vvi po12 n2,
(33) sermon (DIV2)
477
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vntill God haue releeued vs with his mercy.
until God have relieved us with his mercy.
c-acp np1 vhb vvn pno12 p-acp po31 n1.
(33) sermon (DIV2)
477
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After that maner must wee put this doctrine of S. Paules in vre, too the end, that when God hath once knit vs too him by the meanes of our Lord Iesus Christ, and giuen vs lyfe:
After that manner must we put this Doctrine of S. Paul's in use, too the end, that when God hath once knit us too him by the means of our Lord Iesus christ, and given us life:
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(33) sermon (DIV2)
477
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wee may take good heede that that lyfe bee not defaced and quenched in vs through our owne leaudnesse and vnthankfulnesse.
we may take good heed that that life be not defaced and quenched in us through our own leaudnesse and unthankfulness.
pns12 vmb vvi j n1 cst d n1 vbi xx vvn cc vvn p-acp pno12 p-acp po12 d n1 cc n1.
(33) sermon (DIV2)
477
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Agein, that beyng mynded too continew in this doctrine, may learne first of all too humble our selues, (for it is certeyne that humilitie will cause vs too resort vntoo God:) and secondly, that our humilitie bee matched with warenesse,
Again, that being minded too continue in this Doctrine, may Learn First of all too humble our selves, (for it is certain that humility will cause us too resort unto God:) and secondly, that our humility be matched with warenesse,
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(33) sermon (DIV2)
477
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so as wee bee not rechlesse too flatter our selues, but that through the same warenesse wee streyne our selues too the vttermost too fyght ageynst all our vyces and lustes, tarying our Lordes leyzure vntyll he rid vs quyte and cleane of them:
so as we be not rechlesse too flatter our selves, but that through the same warenesse we streyne our selves too the uttermost too fight against all our vices and lusts, tarrying our lords leyzure until he rid us quite and clean of them:
av c-acp pns12 vbb xx j av vvi po12 n2, cc-acp cst p-acp dt d n1 pns12 vvi po12 n2 av dt j av vvi p-acp d po12 n2 cc n2, vvg po12 n2 j-jn p-acp pns31 vvd pno12 av cc av-j pp-f pno32:
(33) sermon (DIV2)
477
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& in the meane whyle let vs alwayes win somwhat of our selues, bee it neuer so lyttle,
& in the mean while let us always win somewhat of our selves, be it never so little,
cc p-acp dt j n1 vvb pno12 av vvi av pp-f po12 n2, vbb pn31 av-x av j,
(33) sermon (DIV2)
477
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so as it may continually appeare, that our Lord Iesus Christ woorketh in vs, and maketh his grace too preuayle, by causing vs too goe foreward in goodnesse:
so as it may continually appear, that our Lord Iesus christ worketh in us, and makes his grace too prevail, by causing us too go forward in Goodness:
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(33) sermon (DIV2)
477
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that wee may (say I) bee so dispozed as wee may growe more and more,
that we may (say I) be so dispozed as we may grow more and more,
cst pns12 vmb (vvb pns11) vbb av vvn c-acp pns12 vmb vvi av-dc cc av-dc,
(33) sermon (DIV2)
477
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vntyll God haue taken vs ou• of this world.
until God have taken us ou• of this world.
p-acp np1 vhb vvn pno12 n1 pp-f d n1.
(33) sermon (DIV2)
477
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our sinnes, praying him too touche vs so too the quicke,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Sins, praying him too touch us so too the quick,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 av av dt j,
(33) sermon (DIV2)
478
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as it may drawe vs vntoo trewe repentance, too continew in it all the tyme of our lyfe, that beyng vtterly beaten downe and made nothing in our selues, wee maye learne too seeke all our welfare in him,
as it may draw us unto true Repentance, too continue in it all the time of our life, that being utterly beaten down and made nothing in our selves, we may Learn too seek all our welfare in him,
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(33) sermon (DIV2)
478
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and he theruppon leade vs familiarly by the the hand of our Lord Iesus Christ,
and he thereupon lead us familiarly by thee the hand of our Lord Iesus christ,
cc pns31 av vvi pno12 av-jn p-acp pno32 dt n1 pp-f po12 n1 np1 np1,
(33) sermon (DIV2)
478
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so as wee may go too seeke it there, and go foreward more and more in the professing of his Gospell, too the intent also too bee filled with his gracious giftes, which are the trew fruites of that roote.
so as we may go too seek it there, and go forward more and more in the professing of his Gospel, too the intent also too be filled with his gracious Gifts, which Are the true fruits of that root.
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(33) sermon (DIV2)
478
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That it may please him too graunt this grace, not onely too vs, but also too all people and Nations. &c.
That it may please him too grant this grace, not only too us, but also too all people and nations. etc.
cst pn31 vmb vvi pno31 av vvi d n1, xx av-j av pno12, cc-acp av av d n1 cc n2. av
(33) sermon (DIV2)
478
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The.xxix. Sermon, which is the nynth vppon the fourth Chapter. 20. But you haue not learned Christ so:
The xxix Sermon, which is the nynth upon the fourth Chapter. 20. But you have not learned christ so:
dt crd n1, r-crq vbz dt ord p-acp dt ord n1. crd p-acp pn22 vhb xx vvn np1 av:
(34) sermon (DIV2)
478
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21. At leastwise if yee haue heard him, and bin taught in him, euen as the truth is in Iesus:
21. At leastwise if ye have herd him, and been taught in him, even as the truth is in Iesus:
crd p-acp av cs pn22 vhb vvn pno31, cc vbn vvn p-acp pno31, av c-acp dt n1 vbz p-acp np1:
(34) sermon (DIV2)
480
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22. That is too wit, that yee put off the old man after the former conuersation, which is corrupt after the lustes of errour:
22. That is too wit, that ye put off the old man After the former Conversation, which is corrupt After the lusts of error:
crd cst vbz av n1, cst pn22 vvd a-acp dt j n1 p-acp dt j n1, r-crq vbz j p-acp dt n2 pp-f n1:
(34) sermon (DIV2)
481
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23. And bee yee renewed in the spirit of your mynd,
23. And be ye renewed in the Spirit of your mind,
crd cc vbb pn22 vvd p-acp dt n1 pp-f po22 n1,
(34) sermon (DIV2)
482
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24. And put on the newe man vvhich is created after God in rightuousnesse and holynesse of truth.
24. And put on the new man which is created After God in righteousness and holiness of truth.
crd np1 vvd p-acp dt j n1 r-crq vbz vvn p-acp np1 p-acp n1 cc n1 pp-f n1.
(34) sermon (DIV2)
483
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SAint Paule sheweth vs by the example of the heathen men and vnbeleeuers, how wretched mans lyfe is,
SAint Paul shows us by the Exampl of the heathen men and unbelievers, how wretched men life is,
n1 np1 vvz pno12 p-acp dt n1 pp-f dt j-jn n2 cc n2, c-crq j ng1 n1 vbz,
(34) sermon (DIV2)
484
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when he suffereth himself too bee led by his owne affections and lusts.
when he suffers himself too be led by his own affections and Lustiest.
c-crq pns31 vvz px31 av vbi vvn p-acp po31 d n2 cc n2.
(34) sermon (DIV2)
484
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For wee bee so blynded by the sinne of Adam, that we discerne not beetween good and euill, Howbeeeit that is not perceyued at the first blush:
For we be so blinded by the sin of Adam, that we discern not between good and evil, Howbeeeit that is not perceived At the First blush:
c-acp pns12 vbb av vvn p-acp dt n1 pp-f np1, cst pns12 vvb xx p-acp j cc j-jn, vvb cst vbz xx vvn p-acp dt ord n1:
(34) sermon (DIV2)
484
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but if yee looke into the whole course of mans lyfe, yee shal find, that they hold not any certein way,
but if ye look into the Whole course of men life, ye shall find, that they hold not any certain Way,
cc-acp cs pn22 vvb p-acp dt j-jn n1 pp-f ng1 n1, pn22 vmb vvi, cst pns32 vvb xx d j n1,
(34) sermon (DIV2)
484
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but that they wander too and fro, and in the end become stark beasts, so as they haue no hart greef nor scruple of conscience at all.
but that they wander too and from, and in the end become stark beasts, so as they have no heart grief nor scruple of conscience At all.
cc-acp cst pns32 vvb av cc av, cc p-acp dt n1 vvb j n2, av c-acp pns32 vhb dx n1 n1 ccx n1 pp-f n1 p-acp d.
(34) sermon (DIV2)
484
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Now he sheweth what diuersitie there ought too bee betwixt the lyf• of Christians that haue bin •ray•ed in the Gospell,
Now he shows what diversity there ought too be betwixt the lyf• of Christians that have been •ray•ed in the Gospel,
av pns31 vvz r-crq n1 a-acp vmd av vbi p-acp dt n1 pp-f np1 cst vhb vbn vvn p-acp dt n1,
(34) sermon (DIV2)
484
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and the lyfe of the ignorant and blyud wretches, which neuer wist what God or his will is.
and the life of the ignorant and blyud wretches, which never wist what God or his will is.
cc dt n1 pp-f dt j cc j n2, r-crq av-x vvd r-crq np1 cc po31 n1 vbz.
(34) sermon (DIV2)
484
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That is the cause why he addeth, that wee ought too keepe a farre other trade, wee (I say) that are trayned vp in Iesus Christ.
That is the cause why he adds, that we ought too keep a Far other trade, we (I say) that Are trained up in Iesus christ.
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(34) sermon (DIV2)
484
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As if he sayd, that such as haue not the lyght of God, straye heere and there,
As if he said, that such as have not the Light of God, stray Here and there,
p-acp cs pns31 vvd, cst d c-acp vhb xx dt vvi pp-f np1, n1 av cc a-acp,
(34) sermon (DIV2)
484
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and no maruell though they doo so, for they be blynd, and wander in darknesse.
and no marvel though they do so, for they be blind, and wander in darkness.
cc dx n1 cs pns32 vdi av, c-acp pns32 vbb j, cc vvi p-acp n1.
(34) sermon (DIV2)
484
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But seing that God hath inlyghtened vs, and wee haue Iesus Christ the daysonne of ryghtuousenesse shyning vppon vs:
But sing that God hath inlyghtened us, and we have Iesus christ the daysonne of ryghtuousenesse shining upon us:
p-acp vvg cst np1 vhz vvn pno12, cc pns12 vhb np1 np1 dt n1 pp-f n1 vvg p-acp pno12:
(34) sermon (DIV2)
484
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what a shame is it if wee bee mingled with those that haue no direction at all? Then is there no excuce for vs,
what a shame is it if we be mingled with those that have no direction At all? Then is there no excuce for us,
r-crq dt n1 vbz pn31 cs pns12 vbb vvn p-acp d cst vhb dx n1 p-acp d? av vbz pc-acp dx n1 p-acp pno12,
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if wee will alledge the heathen.
if we will allege the heathen.
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For so little can their exawple serue too lessen our sin, that it shall dubble our condemnation.
For so little can their exawple serve too lessen our since, that it shall double our condemnation.
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And he dooth yit so much the more aggrauate the leaudnesse of such as profite not in Gods schoole,
And he doth yet so much the more aggravate the leaudnesse of such as profit not in God's school,
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And why? God setteth them before our eyes as looking glasses, wherin too behold what wee our selues and what our nature is, of all the whyle that wee bee vngouerned of the holy Ghoste.
And why? God sets them before our eyes as looking glasses, wherein too behold what we our selves and what our nature is, of all the while that we be ungoverned of the holy Ghost.
cc q-crq? np1 vvz pno32 p-acp po12 n2 p-acp vvg n2, c-crq av vvb r-crq pns12 po12 n2 cc r-crq po12 n1 vbz, pp-f d dt n1 cst pns12 vbb j pp-f dt j n1.
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On the contrarie part we haue our Lord Iesus Christ too shewe vs the way of lyfe.
On the contrary part we have our Lord Iesus christ too show us the Way of life.
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And it is not for nought that he hath sayd, that he is the lyght of the worlde, and that whosoeuer walketh in him, cannot stray:
And it is not for nought that he hath said, that he is the Light of the world, and that whosoever walks in him, cannot stray:
cc pn31 vbz xx p-acp pi cst pns31 vhz vvn, cst pns31 vbz dt vvi pp-f dt n1, cc cst r-crq vvz p-acp pno31, vmbx vvi:
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and agein, that he is also the way, wherin a man cannot go amisse. and again, that he is also the Way, wherein a man cannot go amiss.
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That then is the cause in effect, why Saint Paule addeth, that it is not so with vs,
That then is the cause in Effect, why Saint Paul adds, that it is not so with us,
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for wee haue lerned Iesus Christ. And how? Yee haue herd him, layeth he.
for we have learned Iesus christ. And how? Ye have heard him, Layeth he.
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And his setting downe a those woords, is of purpose too cut of all occasion of making of shrouding sheete of ignorance.
And his setting down a those words, is of purpose too Cut of all occasion of making of shrouding sheet of ignorance.
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For men are loth too bee counted fooles, except it bee when they should come too accounting with God.
For men Are loath too be counted Fools, except it be when they should come too accounting with God.
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But then they would fayne scape by saying, I am a silie idiot, I am not able too buzie my self in so manie matters, it is vnpossible for me too set my mynd vntoo that.
But then they would fain escape by saying, I am a silie idiot, I am not able too busy my self in so many matters, it is unpossible for me too Set my mind unto that.
p-acp av pns32 vmd av-j vvi p-acp vvg, pns11 vbm dt j n1, pns11 vbm xx j av j po11 n1 p-acp av d n2, pn31 vbz j p-acp pno11 av vvi po11 n1 p-acp d.
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Yee see then how wee can well ynough acknowledge our ignorance, when wee bee called and cyted too make our reckening before God.
Ye see then how we can well enough acknowledge our ignorance, when we be called and cited too make our reckoning before God.
pn22 vvb av c-crq pns12 vmb av av-d vvi po12 n1, c-crq pns12 vbb vvn cc vvn av vvi po12 n-vvg p-acp np1.
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Agein, another sort will say, that the Gospell is too hygh and deepe a thing for them.
Again, Another sort will say, that the Gospel is too high and deep a thing for them.
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Saint Paule answereth vntoo all this in one woord, saying, that we haue heard Iesus Christ.
Saint Paul Answers unto all this in one word, saying, that we have herd Iesus christ.
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As if he should say, it is long of none but of our selues, that wee haue not bin well and dewly instucted, seing that the Gospell hath bin preached vntoo vs. For why? There God sheweth him self,
As if he should say, it is long of none but of our selves, that we have not been well and duly instucted, sing that the Gospel hath been preached unto us For why? There God shows him self,
p-acp cs pns31 vmd vvi, pn31 vbz j pp-f pix cc-acp pp-f po12 n2, cst pns12 vhb xx vbn av cc av-jn vvn, vvg cst dt n1 vhz vbn vvn p-acp pno12 c-acp q-crq? a-acp np1 vvz pno31 n1,
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so farre foorth as is expedient for vs. Then is there sufficient learning in the Gospell,
so Far forth as is expedient for us Then is there sufficient learning in the Gospel,
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and it is not for vs too alledge our owne rawenesse, no more than our darknesse:
and it is not for us too allege our own rawenesse, no more than our darkness:
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for God dooth the dewtie of a good and faythfull shcoolemayster.
for God doth the duty of a good and faithful shcoolemayster.
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Too bee short, if wee continew still in our beastlinesse, after we haue heard the doctrine of the Gospell:
Too be short, if we continue still in our beastliness, After we have herd the Doctrine of the Gospel:
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we must blame our selues for it:
we must blame our selves for it:
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for surely it is not long of God, who knoweth what is meete for vs. And that is the cause also why Saint Paule protesteth, that there is no veyle in his preaching,
for surely it is not long of God, who Knoweth what is meet for us And that is the cause also why Saint Paul protesteth, that there is no veil in his preaching,
p-acp av-j pn31 vbz xx j pp-f np1, r-crq vvz r-crq vbz j p-acp pno12 cc cst vbz dt n1 av q-crq n1 np1 vvz, d pc-acp vbz dx n1 p-acp po31 vvg,
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but that men myght there see Iesus Christ, if they were not blynded by Satan with vnbeleefe, too goo away intoo destruction.
but that men might there see Iesus christ, if they were not blinded by Satan with unbelief, too goo away into destruction.
cc-acp d n2 vmd pc-acp vvi np1 np1, cs pns32 vbdr xx vvn p-acp np1 p-acp n1, av vvb av p-acp n1.
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Howsoeuer the cace stande, wee coulde not fayle on Gods behalfe too bee guyded and gouerned as is meete for vs,
Howsoever the case stand, we could not fail on God's behalf too be guided and governed as is meet for us,
c-acp dt n1 vvi, pns12 vmd xx vvi p-acp ng1 n1 av vbi vvn cc vvn c-acp vbz j p-acp pno12,
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when he addeth, that they haue bin taught, not as though it had bin sheweth them what Iesns Christ is,
when he adds, that they have been taught, not as though it had been shows them what Iesns christ is,
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for once and away, and that they had had but only some small tast of it:
for once and away, and that they had had but only Some small taste of it:
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for then myght it seeme that their ignorance were excusable.
for then might it seem that their ignorance were excusable.
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But seeing that our eares are continewally beaten with it from day to day, and wee haue bin confirmed and furthered in the fayth,
But seeing that our ears Are continually beaten with it from day to day, and we have been confirmed and furthered in the faith,
p-acp vvg cst po12 n2 vbr av-j vvn p-acp pn31 p-acp n1 p-acp n1, cc pns12 vhb vbn vvn cc vvd p-acp dt n1,
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and yit wee abyde styll in our beastlinesse: that is vtterlye vnexcuzable.
and yet we abide still in our beastliness: that is utterly vnexcuzable.
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For he hath shewed heertoofore, that if all this boote vs not, but that notwithstanding mens stirring of vs vp early and late to come vnto God,
For he hath showed heertoofore, that if all this boot us not, but that notwithstanding men's stirring of us up early and late to come unto God,
p-acp pns31 vhz vvn av, cst cs d d n1 pno12 xx, cc-acp cst p-acp ng2 vvg pp-f pno12 p-acp j cc av-j pc-acp vvi p-acp np1,
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and theyr offering of the foode of lyfe vntoo vs too feede vs withall, so as wee haue bin confirmed in it from day too day, too the intente wee should not want any thing:
and their offering of the food of life unto us too feed us withal, so as we have been confirmed in it from day too day, too the intent we should not want any thing:
cc po32 n1 pp-f dt n1 pp-f n1 p-acp pno12 av vvi pno12 av, av c-acp pns12 vhb vbn vvn p-acp pn31 p-acp n1 av n1, av dt n1 pns12 vmd xx vvi d n1:
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wee bee styll at our Apcie lyke yong beginners, and knowe not what the rule of good lyfe is:
we be still At our Apcie like young beginners, and know not what the Rule of good life is:
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wee can blame none but our selues, nother can wee say, that wee bee silie ignorant soules,
we can blame none but our selves, neither can we say, that we be silie ignorant Souls,
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or that God speaketh vntoo vs in too darke a language, or that wee haue not bin trayned vp in the knowledge of the truthe.
or that God speaks unto us in too dark a language, or that we have not been trained up in the knowledge of the truth.
cc cst np1 vvz p-acp pno12 p-acp av j dt n1, cc cst pns12 vhb xx vbn vvn a-acp p-acp dt n1 pp-f dt n1.
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All this is dispatched by that which Saint Paule telleth vs heere, which is, that God hath not ceassed with the preaching of his truth vntoo vs once or twyce:
All this is dispatched by that which Saint Paul Telleth us Here, which is, that God hath not ceased with the preaching of his truth unto us once or twice:
av-d d vbz vvn p-acp d r-crq n1 np1 vvz pno12 av, r-crq vbz, cst np1 vhz xx vvd p-acp dt vvg pp-f po31 n1 p-acp pno12 a-acp cc av:
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but that he hath ordeyned the Gospell too bee preached (continually,) that wee myght be confirmed in it all the time of our lyfe:
but that he hath ordained the Gospel too be preached (continually,) that we might be confirmed in it all the time of our life:
cc-acp cst pns31 vhz vvn dt n1 av vbi vvn (av-j,) cst pns12 vmd vbi vvn p-acp pn31 d dt n1 pp-f po12 n1:
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and that the thing which wee did not conceyue or vnderstand at the first, should bee repeted vntoo vs,
and that the thing which we did not conceive or understand At the First, should be repeated unto us,
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and layd foorth more familiarly in a knowen tung, too the ende wee myght haue the larger confirmation of it:
and laid forth more familiarly in a known tongue, too the end we might have the larger confirmation of it:
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and that if wee profit not for all his calling of vs too him without ceassing, wee see our vnthankfulnesse too apparant, in that wee knowe not Iesus Christ after wee haue had our eares beaten so long tyme with the Gospell.
and that if we profit not for all his calling of us too him without ceasing, we see our unthankfulness too apparent, in that we know not Iesus christ After we have had our ears beaten so long time with the Gospel.
cc cst cs pns12 vvb xx p-acp d po31 n-vvg pp-f pno12 av pno31 p-acp vvg, pns12 vvb po12 n1 av j, p-acp cst pns12 vvb xx np1 np1 c-acp pns12 vhb vhn po12 n2 vvn av j n1 p-acp dt n1.
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And this is spoken vntoo vs: wherfore let vs learne too recken the tyme well.
And this is spoken unto us: Wherefore let us Learn too reckon the time well.
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When such as haue knowen Gods truth from their chyldhood, do come too mans state, let them thinke thus with themselues:
When such as have known God's truth from their chyldhood, do come too men state, let them think thus with themselves:
c-crq d c-acp vhb vvn npg1 n1 p-acp po32 n1, vdb vvi av ng1 n1, vvb pno32 vvi av p-acp px32:
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I ought too bee a great teacher (as the Aposte also sheweth in the Epistle too the Hebrewes:
I ought too be a great teacher (as the Apost also shows in the Epistle too the Hebrews:
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) it is now a fifteene or twentie yeeres ago since I came too age of discretion: ) it is now a fifteene or twentie Years ago since I Come too age of discretion:
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so as a number of men are still behynd mee: and it is God himself which calleth mee:
so as a number of men Are still behind me: and it is God himself which calls me:
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for the preaching of the Gospell vntoo mee is not by chaunce, but therby God sheweth the care that he hath of my saluation,
for the preaching of the Gospel unto me is not by chance, but thereby God shows the care that he hath of my salvation,
c-acp dt vvg pp-f dt n1 p-acp pno11 vbz xx p-acp n1, cc-acp av np1 vvz dt n1 cst pns31 vhz pp-f po11 n1,
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and the loue that he beareth towardes mee.
and the love that he bears towards me.
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Seeing then that I haue heard the Gospell so long tyme without ceassing, or myght haue done,
Seeing then that I have herd the Gospel so long time without ceasing, or might have done,
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if the fault were not in my self:
if the fault were not in my self:
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must I not needes looke for a terrible condemnation, when I continew still in my beastlinesse? Agein, let such as haue bin sometyme in darknesse,
must I not needs look for a terrible condemnation, when I continue still in my beastliness? Again, let such as have been sometime in darkness,
vmb pns11 xx av vvi p-acp dt j n1, c-crq pns11 vvb av p-acp po11 n1? av, vvb d c-acp vhb vbn av p-acp n1,
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and afterward are inlyghtened, thinke thus:
and afterwards Are inlyghtened, think thus:
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It is now a yeere, fyue, ten, or more ago since God opened myne eyes by his woord,
It is now a year, fyue, ten, or more ago since God opened mine eyes by his word,
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and drew mee out of the dungeon wherin I was, in which if he had left mee styll, I had bin a wretched forlorne creature:
and drew me out of the dungeon wherein I was, in which if he had left me still, I had been a wretched forlorn creature:
cc vvd pno11 av pp-f dt n1 c-crq pns11 vbds, p-acp r-crq cs pns31 vhd vvn pno11 av, pns11 vhd vbn dt j j-vvn n1:
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and now that he hath voutsafed too inlyghten mee with the knowledge of his truth, which is so precious a thing, should I bee rechlesse in the hearing and receyuing therof? Agein, on the other syde, God pitying my rudenesse, applyeth himself as much as can bee too my capacitie, insomuch that he dooth euen lisp (as yee would say,) too shewe mee his secretes after a sweete and louing fashyon,
and now that he hath vouchsafed too inlyghten me with the knowledge of his truth, which is so precious a thing, should I be rechlesse in the hearing and receiving thereof? Again, on the other side, God pitying my rudeness, Applieth himself as much as can be too my capacity, insomuch that he doth even lisp (as ye would say,) too show me his secrets After a sweet and loving fashion,
cc av cst pns31 vhz vvn av vvb pno11 p-acp dt n1 pp-f po31 n1, r-crq vbz av j dt n1, vmd pns11 vbi j p-acp dt n-vvg cc vvg av? av, p-acp dt j-jn n1, np1 vvg po11 n1, vvz px31 p-acp d c-acp vmb vbi av po11 n1, av cst pns31 vdz av vvi (c-acp pn22 vmd vvi,) av vvi pno11 po31 n2-jn p-acp dt j cc j-vvg n1,
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as if one should feede a little babe, and chawe his meate too him, too the end he should haue no more too doo, but too swallow it downe:
as if one should feed a little babe, and chew his meat too him, too the end he should have no more too do, but too swallow it down:
c-acp cs pi vmd vvi dt j n1, cc vvi po31 n1 av pno31, av dt n1 pns31 vmd vhi dx dc av vdi, cc-acp av vvi pn31 a-acp:
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and shall I notwithstanding continew a dullard still? Then let vs marke well all these things,
and shall I notwithstanding continue a dullard still? Then let us mark well all these things,
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and beare well in mynd these words of S. Paule, where he sayeth, not onely that wee haue heard of Iesus Christ,
and bear well in mind these words of S. Paul, where he Saith, not only that we have herd of Iesus christ,
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but also that wee haue bin taught him, bycause that through Gods goodnesse the Gospell was not preached vntoo vs,
but also that we have been taught him, Because that through God's Goodness the Gospel was not preached unto us,
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for one day and no more: but hath ringed a long tyme already in our eares.
for one day and no more: but hath ringed a long time already in our ears.
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And wee haue too marke, that S. Paule speaking of the doctrine of the Gospell, matcheth Iesus Christ with it, according as it hath bin tolde vs heretofore, that the thing which God sheweth vs in his word, is the knowledge of Iesus Christ,
And we have too mark, that S. Paul speaking of the Doctrine of the Gospel, Matches Iesus christ with it, according as it hath been told us heretofore, that the thing which God shows us in his word, is the knowledge of Iesus christ,
cc pns12 vhb av n1, cst n1 np1 vvg pp-f dt n1 pp-f dt n1, vvz np1 np1 p-acp pn31, vvg c-acp pn31 vhz vbn vvn pno12 av, cst dt n1 r-crq np1 vvz pno12 p-acp po31 n1, vbz dt n1 pp-f np1 np1,
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as who is also the end and substance thereof.
as who is also the end and substance thereof.
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Therefore let vs marke it, to the intent we wander not when wee would faynest profyte in Gods woorde,
Therefore let us mark it, to the intent we wander not when we would feignest profit in God's word,
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(34) sermon (DIV2)
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but may haue alwayes a certeine marke too ame at.
but may have always a certain mark too ame At.
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(34) sermon (DIV2)
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9080
For wee see a number that haue turned ouer the Scripture leafe by leafe, and are able too make great report of it.
For we see a number that have turned over the Scripture leaf by leaf, and Are able too make great report of it.
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(34) sermon (DIV2)
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9081
But in the meane whyle they wote not what the effect or pith of it is:
But in the mean while they wot not what the Effect or pith of it is:
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(34) sermon (DIV2)
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for their amyng is not at our Lord Iesus Christ.
for their amyng is not At our Lord Iesus christ.
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So much the more behoueth it vs too marke well all the textes wherein it is shewed vs, that when wee once knowe the benefytes that are brought vntoo vs by the sonne of God, what power he hath,
So much the more behooves it us to mark well all the texts wherein it is showed us, that when we once know the benefits that Are brought unto us by the son of God, what power he hath,
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(34) sermon (DIV2)
487
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and what treasures he vttereth towardes vs: then wee haue the trew vnderstanding of the Gospell.
and what treasures he uttereth towards us: then we have the true understanding of the Gospel.
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But without Iesus Christ wee haue nothing.
But without Iesus christ we have nothing.
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And verily wee ought too be the more prouoked theruntoo, by the example of those which name themselues Christians,
And verily we ought too be the more provoked theruntoo, by the Exampl of those which name themselves Christians,
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and yit notwithstanding wote not too what Sainct too vow themselues, as they say.
and yet notwithstanding wot not too what Saint too Voelli themselves, as they say.
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As for example, see how the Papistes gad vp and downe without any certeintie, and are as Reedes that bend with euery wynd.
As for Exampl, see how the Papists gad up and down without any certainty, and Are as Redes that bend with every wind.
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(34) sermon (DIV2)
487
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And why? (Bycause) there is no stedfastnesse but in our Lord Iesus Christ,
And why? (Because) there is no steadfastness but in our Lord Iesus christ,
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(34) sermon (DIV2)
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and they bee iustly punished for not seeking of him. For although they bee neuer so stout in their owne imaginations:
and they be justly punished for not seeking of him. For although they be never so stout in their own Imaginations:
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(34) sermon (DIV2)
487
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9091
yit must they bee fayne too knowe in the end, that the things which they haue buylded and forged in their owne heades, are nothing.
yet must they be fain too know in the end, that the things which they have builded and forged in their own Heads, Are nothing.
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(34) sermon (DIV2)
487
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9092
And therefore (as I haue touched already) let vs vnderstand that Iesus Christ is the shooteanker wherunto God the father calleth vs,
And Therefore (as I have touched already) let us understand that Iesus christ is the shooteanker whereunto God the father calls us,
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(34) sermon (DIV2)
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and that wee must not bee drawen from him for any thing, but apply all that wee haue vntoo him.
and that we must not be drawn from him for any thing, but apply all that we have unto him.
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(34) sermon (DIV2)
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And that is the cause why S. Paule dooth in Gods name and authoritie, exhort and warne those agein which haue heard Iesus Christ,
And that is the cause why S. Paul doth in God's name and Authority, exhort and warn those again which have herd Iesus christ,
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(34) sermon (DIV2)
487
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and bin taught of him by the doctrine of his Gospell.
and been taught of him by the Doctrine of his Gospel.
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487
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Furthermore he saith, If yee haue learned him well, according as the truth is in our Lord Iesus Christ.
Furthermore he Says, If ye have learned him well, according as the truth is in our Lord Iesus christ.
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(34) sermon (DIV2)
488
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9097
And this is set downe of purpose, bycause there are a number of fickle headed folke and fantasticall fellowes, which make great protestation with full mouth, that they bee Christians,
And this is Set down of purpose, Because there Are a number of fickle headed folk and fantastical Fellows, which make great protestation with full Mouth, that they bee Christians,
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(34) sermon (DIV2)
488
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9098
as though they had deuoured the whole Gospell: and yit haue nother wisedome nor discretion in them.
as though they had devoured the Whole Gospel: and yet have neither Wisdom nor discretion in them.
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(34) sermon (DIV2)
488
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9099
And would God that examples therof were not so ryfe now adayes in the world.
And would God that Examples thereof were not so rife now adays in the world.
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But if a man should demaund euery of them, whether they would not haue the Gospell:
But if a man should demand every of them, whither they would not have the Gospel:
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(34) sermon (DIV2)
488
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yis, what else, say they? That runnes roundly with them without any stop: for saying is good cheape.
yis, what Else, say they? That runs roundly with them without any stop: for saying is good cheap.
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(34) sermon (DIV2)
488
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9102
But let a man examine the most part of them how they haue profited, and he shall scarce fynd one among a hundred of them, that knowes in good earnest what belongeth too Iesus Christ.
But let a man examine the most part of them how they have profited, and he shall scarce find one among a hundred of them, that knows in good earnest what belongeth too Iesus christ.
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(34) sermon (DIV2)
488
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9103
Too say, that men may lawfully eate flesh vppon frydayes, and too mocke at all the superstitions of poperie,
Too say, that men may lawfully eat Flesh upon fridays, and too mock At all the superstitions of popery,
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(34) sermon (DIV2)
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9105
But in the meane whyle if a man aske them what it is to be regenerated, what pacience is, what newnes of lyfe is,
But in the mean while if a man ask them what it is to be regenerated, what patience is, what newness of life is,
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(34) sermon (DIV2)
488
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9106
& what it is to be fashioned agein after the image of god:
& what it is to be fashioned again After the image of god:
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(34) sermon (DIV2)
488
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9107
there the most part of thē wil shew, that they neuer tasted of the truth of the Gospell,
there the most part of them will show, that they never tasted of the truth of the Gospel,
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(34) sermon (DIV2)
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9108
but did but only guibble about the barke of it, & neuer came at the very substance of it.
but did but only guibble about the bark of it, & never Come At the very substance of it.
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(34) sermon (DIV2)
488
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9109
And this is not now adayes only, for S. Paule sheweth wel, that euē in his time many folks abused the name of Christ,
And this is not now adays only, for S. Paul shows well, that even in his time many folks abused the name of christ,
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(34) sermon (DIV2)
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& wold needes be takē for great Christians, & yit neuer wist what the sonne of God was.
& would needs be taken for great Christians, & yet never wist what the son of God was.
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(34) sermon (DIV2)
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9111
Wherfore let vs mark wel what is said here. For it is as if S. Paul should find fault with himself:
Wherefore let us mark well what is said Here. For it is as if S. Paul should find fault with himself:
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(34) sermon (DIV2)
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not that the things which he had spokē needed any amendment, but too giue the sharper check or rebuke to such as did so falsifie Christs name,
not that the things which he had spoken needed any amendment, but too give the sharper check or rebuke to such as did so falsify Christ name,
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(34) sermon (DIV2)
488
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9113
& wickedly abuse his Gospel, by making it a cloke for their wickednes.
& wickedly abuse his Gospel, by making it a cloak for their wickedness.
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(34) sermon (DIV2)
488
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9114
S. Paul thē making a countenance as it were to bethinke himself better, sayth, yea for sooth,
S. Paul them making a countenance as it were to bethink himself better, say, yea for sooth,
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488
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9115
but I pray God ye haue learned him.
but I pray God you have learned him.
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(34) sermon (DIV2)
488
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9116
As if he shold say, I speak indifferētly to al such as haue heard the pure doctrine of God.
As if he should say, I speak indifferently to all such as have herd the pure Doctrine of God.
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(34) sermon (DIV2)
488
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9117
Howbeit forasmuch as a great sort wil wrest & wring the things that are told thē,
Howbeit forasmuch as a great sort will wrest & wring the things that Are told them,
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(34) sermon (DIV2)
488
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9118
& take but only some patch of matter, I wote not what: therfore haue they not any good foundation to buyld vpō.
& take but only Some patch of matter, I wot not what: Therefore have they not any good Foundation to build upon.
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(34) sermon (DIV2)
488
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To be short, they haue no roote of fayth. And yit for al that, haue they once but fidled ouer, I wote not what:
To be short, they have no root of faith. And yet for all that, have they once but fiddled over, I wot not what:
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(34) sermon (DIV2)
488
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by & by they be great clearkes, to their own seeming.
by & by they be great Clerks, to their own seeming.
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(34) sermon (DIV2)
488
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9121
And therfore looke wel to it (sayth he,) that ye make not a vayne protestatiō,
And Therefore look well to it (say he,) that you make not a vain protestation,
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(34) sermon (DIV2)
488
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least ye be cōuicted of falshood before God & his Angels:
lest you be convicted of falsehood before God & his Angels:
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(34) sermon (DIV2)
488
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& that the name of Iesus Christ which ought to be holy too you, be not taken in vaine:
& that the name of Iesus christ which ought to be holy too you, be not taken in vain:
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9124
and that wheras enery of you boasteth himself to be a Christian, yit notwithstāding ye know not to what end Iesus Christ was giuen of God his father,
and that whereas enery of you boasts himself to be a Christian, yet notwithstanding you know not to what end Iesus christ was given of God his father,
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(34) sermon (DIV2)
488
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nor how we be made parttakers of him, nor what our redemption is, nor how wee may inioy all his benefytes.
nor how we be made partakers of him, nor what our redemption is, nor how we may enjoy all his benefits.
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(34) sermon (DIV2)
488
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9126
For if yee knowe not these:
For if ye know not these:
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(34) sermon (DIV2)
488
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9127
it is certein that all this bragging of yours shall cost you ryght deere, for that you haue with full mouth protested your selues too bee Christians,
it is certain that all this bragging of yours shall cost you right deer, for that you have with full Mouth protested your selves too be Christians,
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(34) sermon (DIV2)
488
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9253
and that as many as are of them, are but as snares too intangle him on all sydes.
and that as many as Are of them, Are but as snares too entangle him on all sides.
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(34) sermon (DIV2)
495
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and yit notwithstanding knowe not which bee the qualities of your Christendome, nor to what ende to apply them.
and yet notwithstanding know not which bee the qualities of your Christendom, nor to what end to apply them.
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(34) sermon (DIV2)
488
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This in effect is the thing that wee haue too remember vpon that streyne.
This in Effect is the thing that we have too Remember upon that streyne.
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(34) sermon (DIV2)
488
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9130
Behold, Saint Paule telleth vs heere, that if wee haue bin trayned in the Gospell, it beh•ueth vs too differ from the ignorant and the vnbeleeuers.
Behold, Saint Paul Telleth us Here, that if we have been trained in the Gospel, it beh•ueth us too differ from the ignorant and the unbelievers.
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(34) sermon (DIV2)
489
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9131
For Gods sholing of vs out, and his setting of vs in aray alone by our selues after that fashion,
For God's sholing of us out, and his setting of us in array alone by our selves After that fashion,
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(34) sermon (DIV2)
489
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9132
and his inlyghtening of vs, is to the e•d we should no more be as wanderers at randon,
and his inlyghtening of us, is to the e•d we should no more be as wanderers At random,
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(34) sermon (DIV2)
489
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nor as silly blynd wretches groping in the dark, but that wee should knowe the ryght way of saluation.
nor as silly blind wretches groping in the dark, but that we should know the right Way of salvation.
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(34) sermon (DIV2)
489
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9134
And in especially, seeing wee be dayly exhorted too come vntoo him, and he giueth vs meanes to further vs more and more in the fayth:
And in especially, seeing we be daily exhorted too come unto him, and he gives us means to further us more and more in the faith:
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(34) sermon (DIV2)
489
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let vs bee verye ware that we vnhallow not so holie a thing, as is the truth of the Gospel,
let us be very ware that we unhallow not so holy a thing, as is the truth of the Gospel,
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(34) sermon (DIV2)
489
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& the pure doctrine of God.
& the pure Doctrine of God.
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(34) sermon (DIV2)
489
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9137
But wee vnhalowe it, if we know not too what end God hath giuen it vs,
But we unhallow it, if we know not too what end God hath given it us,
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(34) sermon (DIV2)
489
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9138
and that wee must beare it in mynd. For I haue told you alredy, that manie fantasticall persons will pretend christianitie wel ynough,
and that we must bear it in mind. For I have told you already, that many fantastical Persons will pretend christianity well enough,
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(34) sermon (DIV2)
489
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9139
but yit for all that, there is no substance nor roote in them.
but yet for all that, there is no substance nor root in them.
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(34) sermon (DIV2)
489
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9140
Therfore let vs looke well that wee knowe whertoo wee bee called, and that God bee not disappoynted of his intent,
Therefore let us look well that we know whertoo we be called, and that God be not disappointed of his intent,
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(34) sermon (DIV2)
489
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9141
when hee dooeth the office of a schoolemayster towards vs, but that wee consider how he sheweth vs the way of lyfe and saluation:
when he doth the office of a Schoolmaster towards us, but that we Consider how he shows us the Way of life and salvation:
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(34) sermon (DIV2)
489
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9142
and lyke as he is a good and faythfull teacher, so let vs bee lyke schollers vntoo him.
and like as he is a good and faithful teacher, so let us be like Scholars unto him.
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(34) sermon (DIV2)
489
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9143
But let vs come now too the truthe whereof Saint Paule speaketh, which is (sayth he) that yee put of the old man, which is corrupted with earthly lusts,
But let us come now too the truth whereof Saint Paul speaks, which is (say he) that ye put of the old man, which is corrupted with earthly Lustiest,
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(34) sermon (DIV2)
490
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9144
euen according too the conuersation that yee haue led heretoofore. even according too the Conversation that ye have led heretofore.
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9145
He expresseth yit better that all they which vaunt themselues too bee the disciples of Iesus Christ,
He Expresses yet better that all they which vaunt themselves to be the Disciples of Iesus christ,
pns31 vvz av j cst d pns32 r-crq vvb px32 pc-acp vbi dt n2 pp-f np1 np1,
(34) sermon (DIV2)
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and yit notwithstanding leade a lawelesse lyfe, and doo but giue occasion of offence in the Churche, are falsaries,
and yet notwithstanding lead a lawelesse life, and do but give occasion of offence in the Church, Are falsaries,
cc av c-acp vvi dt j n1, cc vdi p-acp vvi n1 pp-f n1 p-acp dt n1, vbr n2,
(34) sermon (DIV2)
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as if a man should bring forth a counterfet deede.
as if a man should bring forth a counterfeit deed.
c-acp cs dt n1 vmd vvi av dt j-jn n1.
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9148
Wherfore let vs mark that it is a cursed trecherie when wee say wee intend too bee Christians, and professe it also with our mouth,
Wherefore let us mark that it is a cursed treachery when we say we intend too bee Christians, and profess it also with our Mouth,
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(34) sermon (DIV2)
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and yit notwithstanding go from the thing in our woorks which wee protest in our woords,
and yet notwithstanding go from the thing in our works which we protest in our words,
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as sayeth Saint Paule in another place.
as Saith Saint Paul in Another place.
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For he that taketh leaue too doo all euill, and yit wil bee taken too bee of the number of Gods children:
For he that Takes leave too do all evil, and yet will be taken too be of the number of God's children:
p-acp pns31 cst vvz n1 av vdi d n-jn, cc av vmb vbi vvn av vbb pp-f dt n1 pp-f npg1 n2:
(34) sermon (DIV2)
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it is certeyn that he denyeth Iesus Christ in his whole lyfe, how much soeuer he confesse him in woords.
it is certain that he denyeth Iesus christ in his Whole life, how much soever he confess him in words.
pn31 vbz j cst pns31 vvz np1 np1 p-acp po31 j-jn n1, c-crq d av pns31 vvb pno31 p-acp n2.
(34) sermon (DIV2)
490
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9153
Therfore let vs bethink our selues, and consider, that if wee meane to bee allowed of God, wee must learne too rid away our old man.
Therefore let us bethink our selves, and Consider, that if we mean to be allowed of God, we must Learn too rid away our old man.
av vvb pno12 vvi po12 n2, cc vvi, cst cs pns12 vvb pc-acp vbi vvn pp-f np1, pns12 vmb vvi av vvn av po12 j n1.
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9154
And by that woord the scripture meaneth al that we haue of nature.
And by that word the scripture means all that we have of nature.
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For wee knowe there are (as yee would say) twoo welsprings of mankind, that is too wit, Adam, and our Lord Iesus Christ.
For we know there Are (as ye would say) twoo wellsprings of mankind, that is too wit, Adam, and our Lord Iesus christ.
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(34) sermon (DIV2)
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Now as in respect of our first birth, wee come all out of the welspring of Adam,
Now as in respect of our First birth, we come all out of the wellspring of Adam,
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and are corrupted with sinfulnesse, so as there is nothing but frowardnesse and cursednesse in our soules.
and Are corrupted with sinfulness, so as there is nothing but frowardness and cursedness in our Souls.
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It standeth vs then on hand too bee renewed in Iesus Christ, and too bee made new creatures.
It Stands us then on hand too be renewed in Iesus christ, and too be made new creatures.
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And for that cause dooth the old Man betoken all that wee haue by birthryght from our fathers.
And for that cause doth the old Man betoken all that we have by birthryght from our Father's.
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Now then, if a man bee let alone in his first state: surely he shalbee but a blynd wretch full of rebelliousnesse and spyte ageinst God.
Now then, if a man be let alone in his First state: surely he shalbe but a blind wretch full of rebelliousness and spite against God.
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(34) sermon (DIV2)
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Too bee short, he shall tend all wholly vntoo euill, for wee bee altoogither saped in it.
Too be short, he shall tend all wholly unto evil, for we be altoogither saped in it.
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That is the thing that is ment by the old man, least wee should think that Saint Paules intent was too rebuke but only the vyces that are apparant before men:
That is the thing that is meant by the old man, lest we should think that Saint Paul's intent was too rebuke but only the vices that Are apparent before men:
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lyke as when men will rebuke one that hath played the vnthrift for a tyme, they will say he must cast his old skin.
like as when men will rebuke one that hath played the unthrift for a time, they will say he must cast his old skin.
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But heere Saint Paule passeth yit further:
But Here Saint Paul passes yet further:
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which is, that our likings are vtterly vntoward, that there is not one drop of goodnesse and vprightnesse in vs, that all our thoughts are wicked,
which is, that our likings Are utterly untoward, that there is not one drop of Goodness and uprightness in us, that all our thoughts Are wicked,
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(34) sermon (DIV2)
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and that all our desyres and affections are rebellious ageinst God, and ageinst his will and iustice.
and that all our Desires and affections Are rebellious against God, and against his will and Justice.
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Furthermore, wheras he speaketh of vnclothing or putting of:
Furthermore, whereas he speaks of unclothing or putting of:
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it is a similitude ryfe ynough, (wherby is ment) that wee must giue ouer all that is of our owne,
it is a similitude rife enough, (whereby is meant) that we must give over all that is of our own,
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and cast it quyte away, that wee may bee clothed agein with other ornaments, as he wil adde anon after.
and cast it quite away, that we may be clothed again with other Ornament, as he will add anon After.
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And here we see, that there are twoo partes in ruling our lyfe, and in comming vntoo God.
And Here we see, that there Are twoo parts in ruling our life, and in coming unto God.
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The one is the forsaking of our selues, and the other is, that wee bee gouerned by Gods spirit.
The one is the forsaking of our selves, and the other is, that we be governed by God's Spirit.
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So then, if wee intend too begin too rule our lyfe well: wee must forsake our selues and fyght ageinst our owne nature.
So then, if we intend too begin too Rule our life well: we must forsake our selves and fight against our own nature.
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For needs must all that is our owne bee layd downe, before God take in hand the guyding of vs. And why? For our thoughts and Gods doctrine, our affections and the commaundements wherby God will haue vs too bee ruled, are as fyre and water.
For needs must all that is our own be laid down, before God take in hand the guiding of us And why? For our thoughts and God's Doctrine, our affections and the Commandments whereby God will have us too be ruled, Are as fire and water.
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Therfore all that is of our owne nature, must bee cut of, before God doo gouerne vs. And that is the cause why wee must begin at the forsaking of our selues:
Therefore all that is of our own nature, must be Cut of, before God do govern us And that is the cause why we must begin At the forsaking of our selves:
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which also is the verye order that Saint Paule hath followed in this text. Wee must (sayeth he) put of the old man.
which also is the very order that Saint Paul hath followed in this text. we must (Saith he) put of the old man.
r-crq av vbz dt j n1 cst n1 np1 vhz vvn p-acp d n1. pns12 vmb (vvz pns31) vvd pp-f dt j n1.
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And secondly wee haue too mark, that Iesus Christ was sent vs too the end that we should be repayred after the image of God.
And secondly we have too mark, that Iesus christ was sent us too the end that we should be repaired After the image of God.
cc ord pns12 vhb av n1, cst np1 np1 vbds vvn pno12 av dt n1 cst pns12 vmd vbi vvn p-acp dt n1 pp-f np1.
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It is trew that he hath reconcyled vs to God his father by his death & passion,
It is true that he hath reconciled us to God his father by his death & passion,
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& that the sheading of his blud washeth vs from all our filthynesse, and setteth vs free from damnatiō,
& that the shedding of his blood washes us from all our filthiness, and sets us free from damnation,
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and endlesse death, and that his offring of himself hath made full satisfaction for vs:
and endless death, and that his offering of himself hath made full satisfaction for us:
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insomuch that if we resort to Iesus Christ for remission of our sinnes, God of his own free goodnesse accepteth vs for ryghtuous,
insomuch that if we resort to Iesus christ for remission of our Sins, God of his own free Goodness Accepteth us for righteous,
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bycause he passeth not what we bee, but buryeth all our faults, and ceasseth not to fauour vs as his childrē, notwithstanding that wee bee wretched sinners.
Because he passes not what we be, but burieth all our Faults, and ceaseth not to favour us as his children, notwithstanding that we be wretched Sinners.
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This benefyte receyue wee by Iesus Christ. But yit must wee not separate the second poynt from it:
This benefit receive we by Iesus christ. But yet must we not separate the second point from it:
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which is, that wee must bee sanctifyed by his holie spirit, according too this saying, that he hath receyued the fulnesse of all grace, too the end that all of vs should drawe out of him.
which is, that we must be sanctified by his holy Spirit, according too this saying, that he hath received the fullness of all grace, too the end that all of us should draw out of him.
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And Esay declareth that spirit of wisedome, the spirit of iudgment, the spirit of vpryghtnesse, and the spirit of the feare of God rested vppon him.
And Isaiah Declareth that Spirit of Wisdom, the Spirit of judgement, the Spirit of vpryghtnesse, and the Spirit of the Fear of God rested upon him.
cc np1 vvz d n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, cc dt n1 pp-f dt n1 pp-f np1 vvd p-acp pno31.
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And was that for any neede that he himselfe had? No:
And was that for any need that he himself had? No:
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but too the intent that wee should receyue that which wee want, according too the measure that it pleaseth him too deale vntoo vs, as wee haue seene heretoofore.
but too the intent that we should receive that which we want, according too the measure that it Pleases him too deal unto us, as we have seen heretofore.
cc-acp av dt n1 cst pns12 vmd vvi d r-crq pns12 vvb, vvg av dt n1 cst pn31 vvz pno31 av vvi p-acp pno12, c-acp pns12 vhb vvn av.
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And that is the cause why S. Paule in the second too the Corinthians sayeth, that he became poore too the intent too fyll vs with his riches.
And that is the cause why S. Paul in the second too the Corinthians Saith, that he became poor too the intent too fill us with his riches.
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Then if wee desyre too be receyued too mercy at Gods hand, by the death and passion of his onely sonne,
Then if we desire too be received too mercy At God's hand, by the death and passion of his only son,
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and too haue our sinnes vnimputed to vs, bycause he hath made discharge and payment for them:
and too have our Sins vnimputed to us, Because he hath made discharge and payment for them:
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let vs learne also that he is giuen vs too make vs holy, too the end we should bee gouerned by his holy spirit.
let us Learn also that he is given us too make us holy, too the end we should be governed by his holy Spirit.
vvb pno12 vvi av cst pns31 vbz vvn pno12 av vvi pno12 j, av dt n1 pns12 vmd vbi vvn p-acp po31 j n1.
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for yee bee not quyte stripped out of him as yit.
for ye be not quite stripped out of him as yet.
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And agein, wee must note also that there is no Christianitie in vs, nother can wee any skill of the sonne of God,
And again, we must note also that there is no Christianity in us, neither can we any skill of the son of God,
cc av, pns12 vmb vvi av cst pc-acp vbz dx n1 p-acp pno12, av-dx vmb pns12 d n1 pp-f dt n1 pp-f np1,
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or of his power, or of his office, vntyll wee knowe that wee ought too bee repayred by him accordyng too the image of God.
or of his power, or of his office, until we know that we ought too be repaired by him according too the image of God.
cc pp-f po31 n1, cc pp-f po31 n1, p-acp pns12 vvb cst pns12 vmd av vbi vvn p-acp pno31 vvg av dt n1 pp-f np1.
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Those are the two things which wee ought too marke well. Trew it is that this deserueth well too bee layd foorth more at large:
Those Are the two things which we ought too mark well. True it is that this deserves well too be laid forth more At large:
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Howbeeit too the intent that the whole may be knit toogither in one linke, let vs note briefely, that wee can neuer bee allowed of God,
Howbeit too the intent that the Whole may be knit together in one link, let us note briefly, that we can never be allowed of God,
a-acp av dt n1 cst dt j-jn vmb vbi vvn av p-acp crd n1, vvb pno12 vvi av-j, cst pns12 vmb av-x vbi vvn pp-f np1,
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nor neuer doo him any seruice that he may lyke of, vnlesse wee enter intoo the sayd battell of offering force and violence vntoo all our thoughtes and affections, too subdew them as prisoners too the obeying of god,
nor never do him any service that he may like of, unless we enter into the said battle of offering force and violence unto all our thoughts and affections, too subdue them as Prisoners too the obeying of god,
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and too kill them quyte and cleane. So much concerning the first poynt. Now too the ende this doctrine myght not seeme more than needeth:
and too kill them quite and clean. So much Concerning the First point. Now too the end this Doctrine might not seem more than needs:
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Saint Paul putteth the Ephesians in mynd what they had bin.
Saint Paul putteth the Ephesians in mind what they had been.
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For wee knowe that men are not willing too bee rebuked, that is too say, they bee loth too abyde it, and would rather bee spared:
For we know that men Are not willing too be rebuked, that is too say, they be loath too abide it, and would rather be spared:
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insomuch that when any warning is giuen them, they coulde fynde in their hart too put it farre from them.
insomuch that when any warning is given them, they could find in their heart too put it Far from them.
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On the other syde wee bee so newfangled, that if a man tickle vs not in the eare with some new thing, wee doo as it were despyze and disdeyne it.
On the other side we be so newfangled, that if a man tickle us not in the ear with Some new thing, we do as it were despyze and disdain it.
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As for an example, if a man speake too vs of walking in the feare of God:
As for an Exampl, if a man speak too us of walking in the Fear of God:
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who knowes not that, say wee? Let him go preache that too little children, will many a man say.
who knows not that, say we? Let him go preach that too little children, will many a man say.
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And why? Bycause it seemes too them too bee but lost tyme too speake of things that are so well knowen too them.
And why? Because it seems too them too be but lost time too speak of things that Are so well known too them.
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9204
But dooth it therfore follow that they bee familiar and in vse with them? (No:) for as for them that say, doo not wee knowe well ynough that God must bee loued, honored,
But doth it Therefore follow that they be familiar and in use with them? (No:) for as for them that say, do not we know well enough that God must be loved, honoured,
p-acp vdz pn31 av vvi cst pns32 vbb j-jn cc p-acp n1 p-acp pno32? (uh-dx:) p-acp c-acp p-acp pno32 cst vvb, vdb xx pns12 vvi av av-d cst np1 vmb vbi vvn, j-vvn,
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and serued, that we must absteyne from Theft, Extortion, Lying, Deceyt, Blasphemie, Whoredome, and all other such things:
and served, that we must abstain from Theft, Extortion, Lying, Deceit, Blasphemy, Whoredom, and all other such things:
cc vvd, cst pns12 vmb vvi p-acp n1, n1, vvg, n1, n1, n1, cc d j-jn d n2:
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are they not the greatest despyzers of God and of all ryght dealing? Yis: but let vs herken what Saint Paule telleth vs heere.
Are they not the greatest despyzers of God and of all right dealing? Yis: but let us harken what Saint Paul Telleth us Here.
vbr pns32 xx dt js n2 pp-f np1 cc pp-f d j-jn n-vvg? np1: cc-acp vvb pno12 vvi r-crq n1 np1 vvz pno12 av.
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Go too (sayeth he) I exhort you too put of the olde man. If yee saye you haue it not:
Go too (Saith he) I exhort you too put of the old man. If ye say you have it not:
vvb av (vvz pns31) pns11 vvb pn22 av vvn pp-f dt j n1. cs pn22 vvb pn22 vhb pn31 xx:
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aduyze your selues well, and consider what you were at the tyme that God drew you too the knowledge of his Gospell:
aduyze your selves well, and Consider what you were At the time that God drew you too the knowledge of his Gospel:
vvb po22 n2 av, cc vvb r-crq pn22 vbdr p-acp dt n1 cst np1 vvd pn22 av dt n1 pp-f po31 n1:
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that is too wit, that yee were as folke lost and vtterly forlorne.
that is too wit, that ye were as folk lost and utterly forlorn.
cst vbz av n1, cst pn22 vbdr p-acp n1 vvn cc av-j vvn.
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So then, assure your selues it is not for naught that I exhort you too ridde away the olde man:
So then, assure your selves it is not for nought that I exhort you too rid away the old man:
av av, vvb po22 n2 pn31 vbz xx p-acp pi cst pns11 vvb pn22 av vvn av dt j n1:
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9212
It was as a dubble garment about you before, and therefore yee must bee fayne too labour the earnestlyer as nowe too laye away the residew that remayneth of it styll.
It was as a double garment about you before, and Therefore ye must be fain too labour the earnestlyer as now too say away the residue that remaineth of it still.
pn31 vbds p-acp dt j-jn n1 p-acp pn22 a-acp, cc av pn22 vmb vbi j av vvi dt av-jc p-acp av av vvd av dt n1 cst vvz pp-f pn31 av.
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Agein, on the other syde, he telleth them also, that it must not greeue them too bee exhorted,
Again, on the other side, he Telleth them also, that it must not grieve them too be exhorted,
av, p-acp dt j-jn n1, pns31 vvz pno32 av, cst pn31 vmb xx vvi pno32 av vbi vvn,
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as though the thinges that are spoken of were sufficiently knowen too them, (specially) seeyng that experience sheweth, that they neuer knew how too order their lyfe.
as though the things that Are spoken of were sufficiently known too them, (specially) seeing that experience shows, that they never knew how too order their life.
c-acp cs dt n2 cst vbr vvn a-acp vbdr av-j vvn av pno32, (av-j) vvg d n1 vvz, cst pns32 av-x vvd c-crq av n1 po32 n1.
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For too knowe that it behoueth vs too doo this or that, is not all that wee haue to doo:
For too know that it behooves us to do this or that, is not all that we have to do:
p-acp av vvi cst pn31 vvz pno12 pc-acp vdi d cc d, vbz xx d cst pns12 vhb pc-acp vdi:
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but wee must also shewe that our lyfe is well acquaynted with Gods doctrine. Then if it bee perceyued by our fruites that wee haue such roote in vs,
but we must also show that our life is well acquainted with God's Doctrine. Then if it be perceived by our fruits that we have such root in us,
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9217
so as wee can skill too frame our selues wholy too Gods will: then may it bee sayd, that we bee well learned.
so as we can skill too frame our selves wholly too God's will: then may it be said, that we be well learned.
av c-acp pns12 vmb vvi av vvi po12 n2 av-jn av n2 vmb: av vmb pn31 vbi vvn, cst pns12 vbb av j.
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9218
But if our former lyfe bewray vs too haue bin as stray sheepe, or rather as vtterly peaked away after our owne lustes,
But if our former life bewray us too have been as stray sheep, or rather as utterly peaked away After our own lusts,
p-acp cs po12 j n1 vvb pno12 av vhb vbn p-acp n1 n1, cc av-c c-acp av-j vvn av p-acp po12 d n2,
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and that there remayneth yit styll a smatch of the same, that wee bee not so well clenzed as were requisite:
and that there remaineth yet still a smatch of the same, that we be not so well clenzed as were requisite:
cc cst a-acp vvz av av dt n1 pp-f dt d, cst pns12 vbb xx av av vvn a-acp vbdr j:
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let vs bow downe our eares and herken willingly too the thing which wee see too bee profitable,
let us bow down our ears and harken willingly too the thing which we see too be profitable,
vvb pno12 vvi a-acp po12 n2 cc vvi av-j av dt n1 r-crq pns12 vvb av vbi j,
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9221
yea and needfull for vs. And so Saint Paule spake not alonly for the Ephesians, but also for vs all in common.
yea and needful for us And so Saint Paul spoke not alonely for the Ephesians, but also for us all in Common.
uh cc j p-acp pno12 cc av n1 np1 vvd xx av-j p-acp dt njp2, cc-acp av p-acp pno12 d p-acp j.
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9222
Wherefore as oft as it seemeth vntoo vs that wee coulde well forbeare the often putting of vs in mynd of one thing:
Wherefore as oft as it seems unto us that we could well forbear the often putting of us in mind of one thing:
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9223
let vs examine our lyfe, and if wee fynde not our selues yit throughly rid of the diseases that wee bee told of:
let us examine our life, and if we find not our selves yet thoroughly rid of the diseases that we be told of:
vvb pno12 vvi po12 n1, cc cs pns12 vvi xx po12 n2 av av-j vvn pp-f dt n2 cst pns12 vbb vvn pp-f:
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9224
let vs abyde too bee taught more and more, assuring our selues that it is not ynough for vs too haue the doctrine of God swimming in our brayne,
let us abide too be taught more and more, assuring our selves that it is not enough for us too have the Doctrine of God swimming in our brain,
vvb pno12 vvi av vbi vvn av-dc cc av-dc, vvg po12 n2 cst pn31 vbz xx av-d p-acp pno12 av vhb dt n1 pp-f np1 vvg p-acp po12 n1,
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9225
but that it must bee well settled in our hartes, so as our lyfe (as I sayd afore) may answer for vs, that wee bee learned in good earnest.
but that it must be well settled in our hearts, so as our life (as I said afore) may answer for us, that we be learned in good earnest.
cc-acp cst pn31 vmb vbi av vvn p-acp po12 n2, av c-acp po12 n1 (c-acp pns11 vvd a-acp) vmb vvi p-acp pno12, cst pns12 vbb vvn p-acp j n1.
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9226
And Saint Paule hauing spoken of the old man, sayth, that he is corrupted according too the lustes of errour and deceyt.
And Saint Paul having spoken of the old man, say, that he is corrupted according too the lusts of error and deceit.
cc n1 np1 vhg vvn pp-f dt j n1, vvz, cst pns31 vbz vvn vvg av dt n2 pp-f n1 cc n1.
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9227
In saying that it is corrupted, he compareth the agednesse of our soules with the agednesse as wee see it in our bodies.
In saying that it is corrupted, he compareth the agedness of our Souls with the agedness as we see it in our bodies.
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9228
When a man commeth too old age, he becommeth weake in respect of strength both of bodie and mynd:
When a man comes too old age, he becomes weak in respect of strength both of body and mind:
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9229
he forgoeth all his lustinesse and hangeth his wings. too bee short, he is as good as half dead:
he forgeth all his lustiness and hangs his wings. too be short, he is as good as half dead:
pns31 vvz d po31 n1 cc vvz po31 n2. av vbb j, pns31 vbz a-acp j c-acp j-jn j:
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9230
for his age dooth so abate his corage, that he must looke styll towardes his graue, which wayteth for him.
for his age doth so abate his courage, that he must look still towards his graven, which waiteth for him.
c-acp po31 n1 vdz av vvi po31 n1, cst pns31 vmb vvi av p-acp po31 n1, r-crq vvz p-acp pno31.
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9231
And Saynt Paule taketh a resemblance hereof in the old agednesse of the soule.
And Saint Paul Takes a resemblance hereof in the old agedness of the soul.
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Now I haue told you alredie, that (too put away) the old agednesse of the soule (or the old man,) is too forsake our owne nature,
Now I have told you already, that (too put away) the old agedness of the soul (or the old man,) is too forsake our own nature,
av pns11 vhb vvn pn22 av, cst (av vvn av) dt j n1 pp-f dt n1 (cc dt j n1,) vbz av vvb po12 d n1,
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9233
bycause it is altoogither cursed, and wee bring nothing with vs from our moothers womb, that is good and cleane.
Because it is altoogither cursed, and we bring nothing with us from our mothers womb, that is good and clean.
c-acp pn31 vbz av vvn, cc pns12 vvb pix p-acp pno12 p-acp po12 ng1 n1, cst vbz j cc av-j.
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9234
Therefore if wee bee geuen too our owne imaginations, and followe our owne fleshly reason, and giue the brydle too our affections:
Therefore if we be given too our own Imaginations, and follow our own fleshly reason, and give the bridle too our affections:
av cs pns12 vbb vvn av po12 d n2, cc vvi po12 d j n1, cc vvi dt n1 av po12 n2:
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9235
then is the soule in his old agednesse.
then is the soul in his old agedness.
av vbz dt n1 p-acp po31 j n1.
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9236
And Saynt Paule sayeth, that by that meanes it is corruppted, that is too say, there is no lyfe of God in it, as wee haue seene heretoofore.
And Saint Paul Saith, that by that means it is corruppted, that is too say, there is no life of God in it, as we have seen heretofore.
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9237
Let vs vnderstand then that we be corrupt, so long as wee continew in our old man, that is too say,
Let us understand then that we be corrupt, so long as we continue in our old man, that is too say,
vvb pno12 vvi av cst pns12 vbb j, av av-j c-acp pns12 vvb p-acp po12 j n1, cst vbz av vvb,
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9238
so long as wee continew styll in our owne state and nature. No doubt but wee will thinke our selues too haue lyuelinesse ynough:
so long as we continue still in our own state and nature. No doubt but we will think our selves too have lyuelinesse enough:
av av-j c-acp pns12 vvb av p-acp po12 d n1 cc n1. dx n1 cc-acp pns12 vmb vvi po12 n2 av vhb n1 av-d:
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9239
but that is but a madnesse, and all the maystries that wee trye shalbee but too breake our neckes,
but that is but a madness, and all the masteries that we try shalbe but too break our necks,
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9240
vntyll wee haue forsaken and giuen ouer both our thoughtes and our lustes.
until we have forsaken and given over both our thoughts and our lusts.
p-acp pns12 vhb vvn cc vvn p-acp d po12 n2 cc po12 n2.
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9241
And that is the cause why Saynt Paule speaketh purposely of the desyres and lustes of deceyt.
And that is the cause why Saint Paul speaks purposely of the Desires and lusts of deceit.
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9242
For he sheweth that men are so blynded, as they discerne not how the diuell deceyueth them by the intycementes which he setteth afore them.
For he shows that men Are so blinded, as they discern not how the Devil deceiveth them by the intycementes which he sets afore them.
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For whosoeuer is not touched with trew feare of God, will let himself looce:
For whosoever is not touched with true Fear of God, will let himself lose:
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9244
and if a man say too him, vnhappye creature, wilt thou vndoo thy self so? He will answer, No. For it seemeth not too him that he serueth the diuell.
and if a man say too him, unhappy creature, wilt thou undo thy self so? He will answer, No. For it seems not to him that he serveth the Devil.
cc cs dt n1 vvb av pno31, j n1, vm2 pns21 vvi po21 n1 av? pns31 vmb vvi, uh-dx p-acp pn31 vvz xx a-acp pno31 cst pns31 vvz dt n1.
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9245
And why? For they that are bewhitched with Satans illuzions after that sort, doo so cleaue vntoo him, that they beecome starke doltes and dullardes.
And why? For they that Are bewhitched with Satan illuzions After that sort, do so cleave unto him, that they become stark dolts and dullards.
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9246
Too the end then that wee learne too flatter our selues no more in our owne conceytes, nor too fall asleepe theruppon:
Too the end then that we Learn too flatter our selves no more in our own conceits, nor too fallen asleep thereupon:
av dt n1 av cst pns12 vvb av vvi po12 n2 av-dx av-dc p-acp po12 d n2, ccx av vvi j av:
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9247
Saynt Paule telleth vs that our lustes are full of deceytes: as if he should say, when you take your se•ues too bee in good cace,
Saint Paul Telleth us that our lusts Are full of Deceits: as if he should say, when you take your se•ues too be in good case,
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9248
and yee haue all your owne wishing, and fortune (as yee terme hir) smyleth vppon you,
and ye have all your own wishing, and fortune (as ye term his) smileth upon you,
cc pn22 vhb d po22 d vvg, cc n1 (c-acp pn22 vvb png31) vvz p-acp pn22,
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9249
so as yee prosper in all things euery where, and yee want nothing: behold, al your felicitie is but falshood.
so as ye prosper in all things every where, and ye want nothing: behold, all your felicity is but falsehood.
av c-acp pn22 vvb p-acp d n2 d c-crq, cc pn22 vvb pix: vvb, d po22 n1 vbz p-acp n1.
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9250
Too bee short, Saynt Paule ment too warne vs heere, that wee ought too suspect our selues in all our desyres.
Too be short, Saint Paul meant too warn us Here, that we ought too suspect our selves in all our Desires.
av vbb j, n1 np1 vvd av vvb pno12 av, cst pns12 vmd av vvi po12 n2 p-acp d po12 n2.
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Therefore if a man intend too rule his lyfe well:
Therefore if a man intend too Rule his life well:
av cs dt n1 vvb av vvi po31 n1 av:
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9252
he must first and formest mislyke of himself, and consider that all that euer he imagineth of his owne conceyt, is but an illu•ion of Satan, wherwith he deceyueth and beguyleth himself,
he must First and formest mislike of himself, and Consider that all that ever he imagineth of his own conceit, is but an illu•ion of Satan, wherewith he deceiveth and beguileth himself,
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9254
When wee once knowe this, we shall haue profited greatly, not only for one day, but for all our lyfe longe.
When we once know this, we shall have profited greatly, not only for one day, but for all our life long.
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9255
And for asmuch as wee see such a number of wretched soules cast awaye themselues vppon hope of some profit, which they haue imagined of their owne head:
And for as as we see such a number of wretched Souls cast away themselves upon hope of Some profit, which they have imagined of their own head:
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9256
let vs beware that wee hold not the same trade, that is too say, that wee follow not our owne good intentes, as men terme them.
let us beware that we hold not the same trade, that is too say, that we follow not our own good intentes, as men term them.
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9257
For wee shall but throwe our selues headlong intoo destruction, if wee followe the way that our owne nature dryues vs too.
For we shall but throw our selves headlong into destruction, if we follow the Way that our own nature dryues us too.
c-acp pns12 vmb p-acp vvi po12 n2 av-j p-acp n1, cs pns12 vvb dt n1 cst po12 d n1 vvz pno12 av.
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9258
And why? For all our owne lustes and lykings are deceytfull.
And why? For all our own lusts and likings Are deceitful.
cc q-crq? p-acp d po12 d n2 cc n2-vvg vbr j.
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9259
Then is there none other shift, but too laye asyde the reason which wee weene our selues too haue, toogither with all the intycementes of Satan and the world,
Then is there none other shift, but too say aside the reason which we ween our selves too have, together with all the intycementes of Satan and the world,
av vbz pc-acp pix j-jn n1, cc-acp av vvd av dt n1 r-crq pns12 vvb po12 n2 av vhb, av p-acp d dt n2 pp-f np1 cc dt n1,
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9260
so as euery whit of it bee cast away, and wee well appoynted, knowing that the sweetenesse of them serueth but too beguyle vs the sooner, that wee myght not perceyue the deadly poyson which is hid vnderneath.
so as every whit of it be cast away, and we well appointed, knowing that the sweetness of them serveth but too beguile us the sooner, that we might not perceive the deadly poison which is hid underneath.
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Thus in effect wee haue too beare in mind, how S. Paule telleth vs, that vntyll such •yme as we haue learned too denye our selues,
Thus in Effect we have too bear in mind, how S. Paul Telleth us, that until such •yme as we have learned too deny our selves,
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9262
and too holde our selues as prisoners vnder Gods woorde, yea and too rid our selues quyte and cleane from the thinges that wee haue of our selues and of our owne nature:
and too hold our selves as Prisoners under God's word, yea and too rid our selves quite and clean from the things that we have of our selves and of our own nature:
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9263
we wote not what Christi•nitie meaneth, wee knowe not whertoo the Gospell tendeth, nor too what ende it is preached.
we wot not what Christi•nitie means, we know not whertoo the Gospel tendeth, nor too what end it is preached.
pns12 vvb xx r-crq n1 vvz, pns12 vvb xx av dt n1 vvz, ccx av q-crq n1 pn31 vbz vvn.
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For it is not ynough too haue put away the old man for once:
For it is not enough too have put away the old man for once:
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but wee must profit in it more and more, according too the warning that is giuen vs heere.
but we must profit in it more and more, according too the warning that is given us Here.
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And in good scoth, S. Paule had taught the Ephesians, and they had receyued his doctrine:
And in good scoth, S. Paul had taught the Ephesians, and they had received his Doctrine:
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and yit neuerthelesse he exhorteth them along tyme after, as wee see.
and yet nevertheless he exhorteth them along time After, as we see.
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Hereby he sheweth vs, that it is for vs too invre our selues to pacience all our lyfe long.
Hereby he shows us, that it is for us too inure our selves to patience all our life long.
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Although then that wee haue alredy struggled greatly too thrust all our affections, all our lustes,
Although then that we have already struggled greatly too thrust all our affections, all our lusts,
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and all our lykings vnder foote: yit shall we neuer haue so ouermaystred our selues, that wee shall bee throughly reformed.
and all our likings under foot: yet shall we never have so ouermaystred our selves, that we shall be thoroughly reformed.
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And therefore it standeth vs on hand too giue all our indeuer theruntoo, and too labour for it all the tyme of our lyfe.
And Therefore it Stands us on hand too give all our endeavour theruntoo, and too labour for it all the time of our life.
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And so in fewe woordes yee see the stoutnesse which wee must haue too forsake all our owne lustes, and all our wicked thoughtes.
And so in few words ye see the stoutness which we must have too forsake all our own lusts, and all our wicked thoughts.
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And heereuppon wee must proceede too the second poynt, which is, that wee must bee renewed.
And Hereupon we must proceed too the second point, which is, that we must be renewed.
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For it is not ynough that men mislyke of themselues, and hate their vyces in shunning of them:
For it is not enough that men mislike of themselves, and hate their vices in shunning of them:
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but wee must also frame our selues too Gods will, according too this saying: Hate euyll, and doo good.
but we must also frame our selves too God's will, according too this saying: Hate evil, and do good.
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So then, the things that S. Paule hath spoken hithertoo, are as a preparatyue too set our lyfe in good order:
So then, the things that S. Paul hath spoken hitherto, Are as a preparatyue too Set our life in good order:
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lyke as when a man intendeth too haue a good crop in his feelde, he must first stubbe it, too rid away the brambles, bushes,
like as when a man intends too have a good crop in his field, he must First stub it, too rid away the brambles, Bushes,
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and euyll weedes, and afterward plow it and harrowe it, and then sowe it, and so will fruite spring of his labour.
and evil weeds, and afterwards blow it and harrow it, and then sow it, and so will fruit spring of his labour.
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Therefore if wee purpose too beare fruite vnto God, and bee desyrous too order our lyfe in such wise as his name may bee glorifyed by it:
Therefore if we purpose too bear fruit unto God, and be desirous too order our life in such wise as his name may be glorified by it:
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wee must first cause our selues too bee stubbed, for wee bee full of naughtie affections, which are as thornes and thistles,
we must First cause our selves too be stubbed, for we be full of naughty affections, which Are as thorns and thistles,
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and therefore must bee cut away and plucked vp by the roote: and afterward wee must bee tylled, so as the plow passe vppon vs:
and Therefore must be Cut away and plucked up by the root: and afterwards we must be tilled, so as the blow pass upon us:
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that is to say, when our Lord maketh vs too feele his Iustice, wee must bee so sorie that wee bee so giuen too naughtinesse,
that is to say, when our Lord makes us too feel his justice, we must be so sorry that we be so given too naughtiness,
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as it may bee as a good tylth too vs at Gods hand. That is the thing which Saint Paule dooth hithertoo.
as it may be as a good tylth too us At God's hand. That is the thing which Saint Paul doth hitherto.
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Now he soweth the good seede, too the ende that God may gather the good fruite which he requireth of vs, that is too say, that he may be honored at our handes,
Now he Soweth the good seed, too the end that God may gather the good fruit which he requires of us, that is too say, that he may be honoured At our hands,
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and that wee may shew that wee doo in verye deede thinke our selues beholden too him for all thinges.
and that we may show that we do in very deed think our selves beholden too him for all things.
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That is the cause why he speaketh next of beyng renewed in mynd and vnderstanding:
That is the cause why he speaks next of being renewed in mind and understanding:
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that is too say, that we must bee reformed in all things throughout, and bee so chaunged,
that is too say, that we must be reformed in all things throughout, and be so changed,
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as men may perceyue that wee haue not onely forsaken our selues, but also that God reygneth in vs without geynstryuing,
as men may perceive that we have not only forsaken our selves, but also that God Reigneth in us without geynstryuing,
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and possesseth vs both in our affections and in our thoughts, according as he deserueth ryght well that wee should bee giuen all wholly vntoo him.
and Possesses us both in our affections and in our thoughts, according as he deserves right well that we should be given all wholly unto him.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs so too feele them,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us so too feel them,
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as it may make vs too bee sory for them, and too walke roundly away in the path wherein he hath set vs:
as it may make us too be sorry for them, and too walk roundly away in the path wherein he hath Set us:
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and that too bring the same too passe, wee may consider too what end our Lord Iesus is sent vs,
and that too bring the same too pass, we may Consider too what end our Lord Iesus is sent us,
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so as the things which he hath doone for vs, may not bee lost and perishe through our leaudnesse and carelesnesse,
so as the things which he hath done for us, may not be lost and perish through our leaudnesse and carelessness,
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but that wee beyng renewed, may learne so too serue our God in holynesse and ryghtuousnesse,
but that we being renewed, may Learn so too serve our God in holiness and Righteousness,
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as wee may well shewe how great account wee make of the most noble and excellent redemption which he performed, in that he spared not his onely sonne for our sakes.
as we may well show how great account we make of the most noble and excellent redemption which he performed, in that he spared not his only son for our sakes.
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And so let vs all saye, Almighty God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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The.xxx. Sermon, which is the tenth vppon the fourth Chapter. 23. Bee yee renewed in the spirit of your mynd,
The xxx Sermon, which is the tenth upon the fourth Chapter. 23. Bee ye renewed in the Spirit of your mind,
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24. And put yee on the newe man vvhich is created after God in rightuousnesse and holynesse of truth.
24. And put ye on the new man which is created After God in righteousness and holiness of truth.
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25. VVherefore put avvay lying, and speake truth euery of you too his neyghbour: for wee bee members one of another.
25. Wherefore put away lying, and speak truth every of you too his neighbour: for we be members one of Another.
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26. Bee yee angry, and sinne not.
26. Bee ye angry, and sin not.
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WEe haue now too lay foorth the second part of the well ordering of our lyfe set downe heere by Saint Paule:
we have now too lay forth the second part of the well ordering of our life Set down Here by Saint Paul:
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which is, that wee must walk in newnesse of lyfe, bycause it behoueth vs too bee reformed by Gods spirit.
which is, that we must walk in newness of life, Because it behooves us too be reformed by God's Spirit.
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And too the intent wee may knowe that our chaunging must not bee in part only, but in whole.
And too the intent we may know that our changing must not be in part only, but in Whole.
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Saint Paule taketh heere the thing that seemeth most excellent and most estemed in mannes nature:
Saint Paul Takes Here the thing that seems most excellent and most esteemed in Man's nature:
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namely knowledge, vnderstanding, wit, reason, and all maner of abilitie of mynd. Then if there bee any wisdome in vs, Saint Paule sayeth, it must bee corrected.
namely knowledge, understanding, wit, reason, and all manner of ability of mind. Then if there be any Wisdom in us, Saint Paul Saith, it must be corrected.
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And why? Trew it is that our reason of it self is alwayes commendable:
And why? True it is that our reason of it self is always commendable:
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but wee bee so corrupted by Adams sin, that we haue not the skil to think so much as one good thought, which is not crooked,
but we be so corrupted by Adams since, that we have not the skill to think so much as one good Thought, which is not crooked,
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and full of malice and rebellion ageinst God. And although this be not perceyued openly:
and full of malice and rebellion against God. And although this be not perceived openly:
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yit will there euer be some secret hipocrisie lurking, which is ynough & to much to condemne vs before God.
yet will there ever be Some secret hypocrisy lurking, which is enough & to much to condemn us before God.
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Yee see then that the thing wheruntoo wee must inforce our selues, if wee purpose too please God, is that being rid of all our owne conceits and affections, wee get vs a new guyde, that is too wit, Gods spirit:
Ye see then that the thing wheruntoo we must enforce our selves, if we purpose too please God, is that being rid of all our own conceits and affections, we get us a new guide, that is too wit, God's Spirit:
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according wh••untoo he vseth a lyke maner of sentence in the twelfth too the Romanes, in speaking of Christian lyfe.
according wh••untoo he uses a like manner of sentence in the twelfth too the Romans, in speaking of Christian life.
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It behoueth vs too bee transformed, not only in our affections which are sinfull, as euery man may iudge:
It behooves us too be transformed, not only in our affections which Are sinful, as every man may judge:
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but euen in the thing which seemeth faultlesse, that is too wit, in the Reason that wee haue spoken of.
but even in the thing which seems faultless, that is too wit, in the Reason that we have spoken of.
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Too bee short, wee must bee sacrifyzed, or else our lyfe will bee alwayes vnholy and vncleane.
Too be short, we must be sacrifyzed, or Else our life will be always unholy and unclean.
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And this sacrifyzing is expounded by Saint Paule in the text before alledged, to be the laying away & mortifying of al that we haue of our selues.
And this sacrifyzing is expounded by Saint Paul in the text before alleged, to be the laying away & mortifying of all that we have of our selves.
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Our trew perfection then is that fyghting ageinst al that is of our owne nature, wee suffer our selues too bee gouerned by Gods spirit,
Our true perfection then is that fighting against all that is of our own nature, we suffer our selves too be governed by God's Spirit,
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so as it may bee perceyued that wee bee vtterly chaunged.
so as it may be perceived that we be utterly changed.
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For it is not ynough that our lyfe haue some honestie too the worldward, so as it may bee commended and had in good reputation among men:
For it is not enough that our life have Some honesty too the worldward, so as it may be commended and had in good reputation among men:
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but also ambition and all other vyces that ly lurking within vs, must bee clenzed away,
but also ambition and all other vices that lie lurking within us, must be clenzed away,
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and our Lord must haue the guyding of vs.
and our Lord must have the guiding of us
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And for that cause also doothe he adde that we must be reformed according too God,
And for that cause also doth he add that we must be reformed according too God,
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namely in trew rightuousnesse and holinesse. namely in true righteousness and holiness.
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Lyke as heertoofore he had condemned the old man, which (as I haue told you alredie) is all that euer wee bring from our moothers womb:
Like as heertoofore he had condemned the old man, which (as I have told you already) is all that ever we bring from our mothers womb:
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so now he sayeth, that wee must bee new creatures.
so now he Saith, that we must be new creatures.
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And for the same cause dooth he send vs too the example of our Lord Iesus Christ in the sixth too the Romans, saying, that wee must bee crucifyed and dye with him,
And for the same cause doth he send us too the Exampl of our Lord Iesus christ in the sixth too the Roman, saying, that we must be Crucified and die with him,
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namely in respect of the old man, and also bee fashyoned lyke too his rysing agein, too walk in newnesse of lyfe.
namely in respect of the old man, and also be fashyoned like too his rising again, too walk in newness of life.
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It is trew that he vseth other woords there:
It is true that he uses other words there:
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howeeit all commeth too one, which is, that lyke as our Lord Iesus is the second Adam,
howeeit all comes too one, which is, that like as our Lord Iesus is the second Adam,
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so must he bee as a patterne too vs, and wee bee fashyoned after him and his image, that wee may be lyke him.
so must he be as a pattern too us, and we be fashyoned After him and his image, that we may be like him.
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Now surely this wil not come too passe of our owne nature:
Now surely this will not come too pass of our own nature:
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but yit is not this exhortation more than needeth, bycause that when the holie scripture bringeth vs too our Lord Iesus Christ, it meaneth not that wee should bee as blocks of woode,
but yet is not this exhortation more than needs, Because that when the holy scripture brings us too our Lord Iesus christ, it means not that we should be as blocks of wood,
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but that wee should come and offer our selues too God that he may woork in vs. And in very deede, these twoo things agree v•ry well:
but that we should come and offer our selves too God that he may work in us And in very deed, these twoo things agree v•ry well:
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that the power which is in vs should come of God:
that the power which is in us should come of God:
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for it is he that moueth vs vnto good, it is he that bringeth vs to it, it is he that giueth vs both the wil & the abilitie to performe the wil,
for it is he that moves us unto good, it is he that brings us to it, it is he that gives us both the will & the ability to perform the will,
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as we haue seen in another text.
as we have seen in Another text.
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And yit God worketh so in vs, that of his gracious fauour the good works that are done, are called ours. And yet God works so in us, that of his gracious favour the good works that Are done, Are called ours.
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And in good sooth, when we be so led by him, wee go.
And in good sooth, when we be so led by him, we go.
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And it is not too bee woondered at, that Gods goodnesse stretcheth so farre, as too make the things ours which are his,
And it is not too be wondered At, that God's Goodness Stretcheth so Far, as too make the things ours which Are his,
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and whereof he only deserueth the prayse.
and whereof he only deserves the praise.
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For wee call the bread that wee eate our owne, though wee haue it but by tytle of gift.
For we call the bred that we eat our own, though we have it but by title of gift.
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For although men take payne for it: yit could it not stand them in any stead, but through Gods free blissing.
For although men take pain for it: yet could it not stand them in any stead, but through God's free blissing.
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Then looke what is giuen vs, wee call it our owne.
Then look what is given us, we call it our own.
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Euen so S. Paule exhorteth vs too put on the newe man, not that wee can doo it of our selues,
Eve so S. Paul exhorteth us too put on the new man, not that we can do it of our selves,
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for Iesus Christ must bee fayne too clothe vs with his ryghtuousnesse, as well as make vs parttakers of the giftes of his holy spirit.
for Iesus christ must be fain too cloth us with his Righteousness, as well as make us partakers of the Gifts of his holy Spirit.
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And I praye you what is ment by putting on of the new man? I haue tolde you already, that it is the vtter chaunging of vs both in our thoughts and in our desyres,
And I pray you what is meant by putting on of the new man? I have told you already, that it is the utter changing of us both in our thoughts and in our Desires,
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and (too bee short) in all the partes of our soule.
and (too be short) in all the parts of our soul.
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Now is not such an alteration the speciall woorke of God, and the gift of hys holy spirit? Saint Paule therefore meaneth not that wee can doo any thing as of our owne power:
Now is not such an alteration the special work of God, and the gift of his holy Spirit? Saint Paul Therefore means not that we can do any thing as of our own power:
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but yit that euery of vs ought too streyne himselfe too followe whither soeuer he calleth vs. And therewithall he warneth vs that all our lyfe is very daungerful vntill wee chaunge,
but yet that every of us ought too streyne himself too follow whither soever he calls us And therewithal he warneth us that all our life is very dangerful until we change,
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and that the newnesse appeere in vs. Now Saint Paule sayeth, that the nevve man is created after God and his image.
and that the newness appear in us Now Saint Paul Saith, that the new man is created After God and his image.
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And therin he confirmeth the matter which I go about too touch:
And therein he confirmeth the matter which I go about too touch:
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that is too wit, that although wee streyne our selues too the vttermost that wee can,
that is too wit, that although we streyne our selves too the uttermost that we can,
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yit can wee doo nothing, vnlesse wee bee preuented by Gods grace.
yet can we do nothing, unless we be prevented by God's grace.
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Which of vs can bee his owne maker? Wee knowe that that honour must bee reserued vntoo God alone.
Which of us can be his own maker? we know that that honour must be reserved unto God alone.
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But heere the cace standeth vppon a new creating. That therefore cannot bee in mans will, nor yit in his power.
But Here the case Stands upon a new creating. That Therefore cannot be in men will, nor yet in his power.
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And Saynt Paule also hath dispatched that doubt and scruple, in saying that the newe man is created of God.
And Saint Paul also hath dispatched that doubt and scruple, in saying that the new man is created of God.
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As if he should say, my frendes, In dede ye ought not to abuse the grace that is offered you by the Gospell:
As if he should say, my Friends, In deed you ought not to abuse the grace that is offered you by the Gospel:
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but yit for all that, assure your selues that when yee haue streyned your selues what yee can, too dedicate your selues too Gods seruice, yee can doo nothing furtherfoorth than he woorketh in you by his holy spirit.
but yet for all that, assure your selves that when ye have strained your selves what ye can, too dedicate your selves too God's service, ye can do nothing furtherfoorth than he worketh in you by his holy Spirit.
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According whereuntoo he sayeth in another place, that we doo woorke our owne saluation, euen as though we could doo somwhat of our selues:
According whereunto he Saith in Another place, that we do work our own salvation, even as though we could do somewhat of our selves:
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but yit he addeth, that it must bee in feare and trembling, that is too say, with putting away of all presumption, knowing that it behoueth vs too depend vppon another:
but yet he adds, that it must be in Fear and trembling, that is too say, with putting away of all presumption, knowing that it behooves us too depend upon Another:
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and he addeth the reason, for it is God (sayeth he) which giueth both the will and the abilitie too performe it,
and he adds the reason, for it is God (Saith he) which gives both the will and the ability too perform it,
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and all of his owne free goodnesse. After that manner then must wee indeuer our selues.
and all of his own free Goodness. After that manner then must we endeavour our selves.
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But yit must wee not therfore conceyue a vayne ouerweening in the meane whyle, as though we had some shift,
But yet must we not Therefore conceive a vain overweening in the mean while, as though we had Some shift,
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and were able on our owne syde too doo neuer so little without Gods grace: Saynt Paule exhorteth vs rather too feare and warenesse.
and were able on our own side too do never so little without God's grace: Saint Paul exhorteth us rather too Fear and warenesse.
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And why? For seeing wee bee as weake as may bee, and not only that,
And why? For seeing we be as weak as may be, and not only that,
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but also starke dead, and as good as rotten caryons in all caces of our saluation,
but also stark dead, and as good as rotten caryons in all caces of our salvation,
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& haue not so much as one good thought of our owne:
& have not so much as one good Thought of our own:
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seeing (I say) that wee haue all at Gods hand, and that he must bee fayne too woorke it by the power of his holy spirite:
seeing (I say) that we have all At God's hand, and that he must be fain too work it by the power of his holy Spirit:
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let vs learne too walke in humilitie.
let us Learn too walk in humility.
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And moreouer, let vs not ceasse too make his grace auaylable, assuring our selues that his woorking by his power shalbe alwayes in such wyse,
And moreover, let us not cease too make his grace available, assuring our selves that his working by his power shall always in such wise,
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as the prayse must euer redound too him alone, and no drop of it remayne ouer too our selues.
as the praise must ever redound too him alone, and no drop of it remain over too our selves.
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Yee see then what wee haue too remember vppon this speeche, where Saynt Paule sayeth, that the newe man is created.
Ye see then what we have too Remember upon this speech, where Saint Paul Saith, that the new man is created.
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Yea verily, and therin he sheweth how wee bee falne from our originall, and from the state whertoo wee were aduaunced by Gods grace in the person of our forefather Adam.
Yea verily, and therein he shows how we be fallen from our original, and from the state whertoo we were advanced by God's grace in the person of our forefather Adam.
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As if he sayd, that Adams fall is vntoo vs as a spirituall death, wherby wee bee cut of and cast awaye from the number of Gods creatures.
As if he said, that Adams fallen is unto us as a spiritual death, whereby we be Cut of and cast away from the number of God's creatures.
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And not without cause dooth God so oft vtter this dreadfull saying, that he repenteth him that euer he made man.
And not without cause doth God so oft utter this dreadful saying, that he Repenteth him that ever he made man.
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For therin he detesteth the corruption and sin that are in vs. Not that God hath any humane passions in him:
For therein he detesteth the corruption and since that Are in us Not that God hath any humane passion in him:
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but too shewe vs that he vtterly mislyketh vs, vntill his image bee renewed in vs. It is sayd, that God looked vppon all that he had made,
but too show us that he utterly misliketh us, until his image be renewed in us It is said, that God looked upon all that he had made,
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and all was exceeding good and faultlesse.
and all was exceeding good and faultless.
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But when our father Adam was once falne, and had made himselfe a straunger to the fountayne of life:
But when our father Adam was once fallen, and had made himself a stranger to the fountain of life:
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by & by he was stripped stark naked of all goodnesse.
by & by he was stripped stark naked of all Goodness.
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and in the meane whyle to rob God of his honor? Therfore must ryghtuousnesse be matched with holynesse.
and in the mean while to rob God of his honour? Therefore must Righteousness be matched with holiness.
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For beyng separated from God, what could he be but vtterly forlorne, & past hope of recouerie? Shall wee fynd eyther lyfe,
For being separated from God, what could he be but utterly forlorn, & past hope of recovery? Shall we find either life,
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or ryghtuousnesse, or holinesse, or soundnesse, or vpryghtnesse out of God? No:
or Righteousness, or holiness, or soundness, or vpryghtnesse out of God? No:
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Yee see then that Adam was as it were cut of from the aray of creatures:
Ye see then that Adam was as it were Cut of from the array of creatures:
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he was not woorthie too bee reckened euen among the Frogges and other vermine of the earth.
he was not worthy too be reckoned even among the Frogs and other vermin of the earth.
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Brag wee as much as wee list, that is our nature: wee beare a greater curse of God, than is in all the Lyce and Fleas,
Brag we as much as we list, that is our nature: we bear a greater curse of God, than is in all the Lice and Fleas,
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and in all the woormes of the earth.
and in all the worms of the earth.
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That is the cause why S. Paule sheweth vs, that God cannot acknowledge vs for his children,
That is the cause why S. Paul shows us, that God cannot acknowledge us for his children,
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vntyll his image bee repayred in vs: which thing is doone by this newe creation.
until his image be repaired in us: which thing is done by this new creation.
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For lyke as Adam drew vs all downe, and plundged vs with himself in the gulfe of death: For like as Adam drew us all down, and plunge us with himself in the gulf of death:
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so are wee created new agein by God in the person of our Lord Iesus Christ.
so Are we created new again by God in the person of our Lord Iesus christ.
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And for that cause doth he name himselfe the resurrection and lyfe. For wee must ryze agein in him, if wee wyll liue in deede.
And for that cause does he name himself the resurrection and life. For we must ryze again in him, if we will live in deed.
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9391
Which thing cannot bee, except wee haue first bin deade, as was declared more at large this morning.
Which thing cannot be, except we have First been dead, as was declared more At large this morning.
r-crq n1 vmbx vbi, c-acp pns12 vhb ord vbn j, c-acp vbds vvn av-dc p-acp j d n1.
(35) sermon (DIV2)
505
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9392
Therefore wee ought too haue this reason alwayes with vs, that wee weene not our selues too bee rightuous,
Therefore we ought too have this reason always with us, that we ween not our selves too be righteous,
av pns12 vmd av vhi d n1 av p-acp pno12, cst pns12 vvb xx po12 n2 av vbb j,
(35) sermon (DIV2)
505
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9393
or too make our lyfe allowable before God, but bee euer fully resolued and perswaded, that God wyll take nothing in good woorth at our handes,
or too make our life allowable before God, but be ever Fully resolved and persuaded, that God will take nothing in good worth At our hands,
cc av vvb po12 n1 j p-acp np1, cc-acp vbi av av-j vvn cc vvn, cst np1 vmb vvi pix p-acp j n1 p-acp po12 n2,
(35) sermon (DIV2)
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9394
but that which he knoweth too bee his owne. For as I sayd, without him, there is nothing but euill.
but that which he Knoweth too be his own. For as I said, without him, there is nothing but evil.
cc-acp cst r-crq pns31 vvz av vbi po31 d. p-acp c-acp pns11 vvd, p-acp pno31, pc-acp vbz pix p-acp n-jn.
(35) sermon (DIV2)
505
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9395
For by that meane was his image defaced in vs by Adams sinne: and therefore it standeth vs on hand too bee made new ageyne in Iesus Christ.
For by that mean was his image defaced in us by Adams sin: and Therefore it Stands us on hand too be made new again in Iesus christ.
p-acp p-acp cst j vbds po31 n1 vvn p-acp pno12 p-acp npg1 n1: cc av pn31 vvz pno12 p-acp n1 av vbi vvn j av p-acp np1 np1.
(35) sermon (DIV2)
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9396
Now he sheweth vs how that may bee doone, saying in Ryghtuousnesse and holinesse. By the woorde Rightuousnesse, he meaneth soundnesse and vprightnesse,
Now he shows us how that may be done, saying in Righteousness and holiness. By the word Righteousness, he means soundness and uprightness,
av pns31 vvz pno12 c-crq d vmb vbi vdn, vvg p-acp n1 cc n1. p-acp dt n1 n1, pns31 vvz n1 cc n1,
(35) sermon (DIV2)
506
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9397
so as we liue with our neyghbours without deceyt, & without malice or harme dooing, yeelding too euery man that which is his.
so as we live with our neighbours without deceit, & without malice or harm doing, yielding too every man that which is his.
av c-acp pns12 vvb p-acp po12 n2 p-acp n1, cc p-acp n1 cc n1 vdg, vvg av d n1 cst r-crq vbz po31.
(35) sermon (DIV2)
506
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9398
Now when such a soundnesse reigneth in vs, thē shal wee shew by our deedes that we be fashioned agein after Gods image in ryghtuousnesse.
Now when such a soundness Reigneth in us, them shall we show by our Deeds that we be fashioned again After God's image in Righteousness.
av c-crq d dt n1 vvz p-acp pno12, pno32 vmb pns12 vvi p-acp po12 n2 cst pns12 vbb vvn av p-acp ng1 n1 p-acp n1.
(35) sermon (DIV2)
506
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9399
But it is not ynough that men haue their ryght, except God also haue his.
But it is not enough that men have their right, except God also have his.
p-acp pn31 vbz xx av-d cst n2 vhb po32 j-jn, c-acp np1 av vhi po31.
(35) sermon (DIV2)
506
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9400
For too what purpose is it for vs too bee no theeues (towardes men,) and yit to be traytrous towardes God? or to absteyne from stealing away our neighbours goods,
For too what purpose is it for us too be no thieves (towards men,) and yet to be traitorous towards God? or to abstain from stealing away our neighbours goods,
p-acp av q-crq n1 vbz pn31 p-acp pno12 av vbi dx n2 (p-acp n2,) cc av pc-acp vbi j p-acp np1? cc pc-acp vvi p-acp vvg av po12 n2 n2-j,
(35) sermon (DIV2)
506
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9402
For the twoo tables of the lawe are inseparable.
For the twoo tables of the law Are inseparable.
p-acp dt crd n2 pp-f dt n1 vbr j.
(35) sermon (DIV2)
506
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9403
And vnder the woord Holynesse, S. Paule comprehendeth all things that belong too the seruing of God.
And under the word Holiness, S. Paul comprehendeth all things that belong too the serving of God.
cc p-acp dt n1 n1, n1 np1 vvz d n2 cst vvb av dt vvg pp-f np1.
(35) sermon (DIV2)
506
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9404
The newnesse of our lyfe therfore, is this:
The newness of our life Therefore, is this:
dt n1 pp-f po12 n1 av, vbz d:
(35) sermon (DIV2)
506
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9405
namely too walke purely before God, too eschew all corruption and vncleannesse, too separate our selues from all the defylementes of the world,
namely too walk purely before God, too eschew all corruption and uncleanness, too separate our selves from all the defylementes of the world,
av av vvi av-j p-acp np1, av vvb d n1 cc n1, av vvb po12 n2 p-acp d dt n2 pp-f dt n1,
(35) sermon (DIV2)
506
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9406
and too offer our selues in sacrifyzce vntoo God: and (on the other syde) too walke soundly and vprightly with our neighbours.
and too offer our selves in sacrifyzce unto God: and (on the other side) too walk soundly and uprightly with our neighbours.
cc av vvb po12 n2 p-acp n1 p-acp np1: cc (p-acp dt j-jn n1) av vvi av-j cc av-j p-acp po12 n2.
(35) sermon (DIV2)
506
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9407
The performance of these two things is all that is requisite to the perfection of a Christian life.
The performance of these two things is all that is requisite to the perfection of a Christian life.
dt n1 pp-f d crd n2 vbz d cst vbz j p-acp dt n1 pp-f dt njp n1.
(35) sermon (DIV2)
506
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9408
Now it is certein that Gods lawe hath not taught vs by halues, what wee haue too do,
Now it is certain that God's law hath not taught us by halves, what we have too do,
av pn31 vbz j cst ng1 n1 vhz xx vvn pno12 p-acp n2-jn, r-crq pns12 vhb av vdi,
(35) sermon (DIV2)
506
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9409
but God hath there shewed vs a right rule, wherunto there may bee nothing added, nor aught taken from it.
but God hath there showed us a right Rule, whereunto there may be nothing added, nor aught taken from it.
cc-acp np1 vhz a-acp vvn pno12 dt j-jn n1, c-crq a-acp vmb vbi pix vvn, ccx pi vvn p-acp pn31.
(35) sermon (DIV2)
506
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9410
For in those two poynts is all our rightuousnesse conteyned:
For in those two points is all our righteousness contained:
p-acp p-acp d crd n2 vbz d po12 n1 vvn:
(35) sermon (DIV2)
506
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9411
namely that God bee honored in all feare and reuerence at our handes, and that we serue one another without doyng any harme.
namely that God be honoured in all Fear and Reverence At our hands, and that we serve one Another without doing any harm.
av cst np1 vbi vvn p-acp d n1 cc vvi p-acp po12 n2, cc cst pns12 vvb pi j-jn p-acp vdg d n1.
(35) sermon (DIV2)
506
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9412
Agein, forasmuch as men are inclyned pitiously too feyning, and do euer thinke it ynough to set some faire countenance vpon the matter:
Again, forasmuch as men Are inclined piteous too feigning, and do ever think it enough to Set Some fair countenance upon the matter:
av, av c-acp n2 vbr vvn av-j av vvg, cc vdb av vvi pn31 av-d pc-acp vvi d j n1 p-acp dt n1:
(35) sermon (DIV2)
506
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9413
therfore dooth S. Paule adde Truth. As if he sayd, that wee may be takē for the holyest folk in the world,
Therefore doth S. Paul add Truth. As if he said, that we may be taken for the Holiest folk in the world,
av vdz n1 np1 vvi n1. c-acp cs pns31 vvd, cst pns12 vmb vbi vvn p-acp dt js n1 p-acp dt n1,
(35) sermon (DIV2)
506
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9414
and yit neuerthelesse be condemued before God, if we be not clenzed from all hypocrisie, so as God may bee our witnesse and iudge, that wee bee not dubble mynded,
and yet nevertheless be condemued before God, if we be not clenzed from all hypocrisy, so as God may be our witness and judge, that we be not double minded,
cc av av vbi vvn p-acp np1, cs pns12 vbb xx vvn p-acp d n1, av c-acp np1 vmb vbi po12 n1 cc vvi, cst pns12 vbb xx j-jn vvn,
(35) sermon (DIV2)
506
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9415
nor haue any bumbasting in vs, but that we go on in right meaning simplicitie before him.
nor have any bombasting in us, but that we go on in right meaning simplicity before him.
ccx vhb d n-vvg p-acp pno12, cc-acp cst pns12 vvb a-acp p-acp j-jn n1 n1 p-acp pno31.
(35) sermon (DIV2)
506
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9416
So then, although our hands be cleere from theft, extortion, & all other things that are ageinst charitie,
So then, although our hands be clear from theft, extortion, & all other things that Are against charity,
av av, cs po12 n2 vbb j p-acp n1, n1, cc d j-jn n2 cst vbr p-acp n1,
(35) sermon (DIV2)
506
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9417
if we haue lusts lurking within vs, surely we shal bee still vncleane before God.
if we have Lustiest lurking within us, surely we shall be still unclean before God.
cs pns12 vhb n2 vvg p-acp pno12, av-j pns12 vmb vbi av j c-acp np1.
(35) sermon (DIV2)
506
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9418
Not without cause therfore doth S. Paul adde the word Truth, notwithstanding that he had comprehended the whole perfection of our lyfe, in the two former poyntes.
Not without cause Therefore does S. Paul add the word Truth, notwithstanding that he had comprehended the Whole perfection of our life, in the two former points.
xx p-acp n1 av vdz n1 np1 vvi dt n1 n1, p-acp cst pns31 vhd vvn dt j-jn n1 pp-f po12 n1, p-acp dt crd j n2.
(35) sermon (DIV2)
506
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9419
For it is bycause we would alwayes content God with some gay outward showe, according too the vanitie and leazing wherwith wee be fraught.
For it is Because we would always content God with Some gay outward show, according too the vanity and leazing wherewith we be fraught.
p-acp pn31 vbz c-acp pns12 vmd av vvi np1 p-acp d j j n1, vvg av dt n1 cc vvg c-crq pns12 vbb vvn.
(35) sermon (DIV2)
506
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9420
Therefore it behoued this too bee added, that lyke as God is a spirit, so must wee also bee faythfull and trew before him.
Therefore it behooved this too be added, that like as God is a Spirit, so must we also be faithful and true before him.
av pn31 vvd d av vbb vvn, cst av-j c-acp np1 vbz dt n1, av vmb pns12 av vbb j cc j p-acp pno31.
(35) sermon (DIV2)
506
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9421
For he abhorreth all dubblenesse of hart, which the scripture termeth Har• and Hart. If wee fall too making of partitions, and keepe some backshoppe behynde:
For he abhorreth all dubblenesse of heart, which the scripture termeth Har• and Hart. If we fallen too making of partitions, and keep Some backshoppe behind:
p-acp pns31 vvz d n1 pp-f n1, r-crq dt n1 vvz np1 cc n1 cs pns12 vvb av vvg pp-f n2, cc vvi d n1 p-acp:
(35) sermon (DIV2)
506
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9422
all that euer commeth from vs, must needes bee filthie and corrupt, as springing from an euyll and infected fountayne.
all that ever comes from us, must needs be filthy and corrupt, as springing from an evil and infected fountain.
d cst av vvz p-acp pno12, vmb av vbi j cc j, c-acp vvg p-acp dt n-jn cc j-vvn n1.
(35) sermon (DIV2)
506
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9423
Then if wee desire too haue our hartes allowed of God, the fountayne must first bee scoured,
Then if we desire too have our hearts allowed of God, the fountain must First be scoured,
av cs pns12 vvb av vhb po12 n2 vvn pp-f np1, dt n1 vmb ord vbi vvn,
(35) sermon (DIV2)
506
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9424
and truth must reigne in vs. Nowe wee see in effect wheretoo it behoueth vs too apply all our indeuer as long as wee lyue heere beneath.
and truth must Reign in us Now we see in Effect whereto it behooves us too apply all our endeavour as long as we live Here beneath.
cc n1 vmb vvi p-acp pno12 av pns12 vvb p-acp n1 c-crq pn31 vvz pno12 av vvi d po12 n1 c-acp av-j c-acp pns12 vvi av p-acp.
(35) sermon (DIV2)
506
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9425
For, too boast our selues too bee Christians, and not too consider on what condition Iesus Christ is our head,
For, too boast our selves too be Christians, and not too Consider on what condition Iesus christ is our head,
p-acp, av vvb po12 n2 av vbb np1, cc xx av vvi p-acp r-crq n1 np1 np1 vbz po12 n1,
(35) sermon (DIV2)
506
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9426
and hath knit vs vntoo hym: is a turnyng of all thinges vpsyde downe, as hath bin sayde this morning.
and hath knit us unto him: is a turning of all things vpsyde down, as hath been said this morning.
cc vhz vvn pno12 p-acp pno31: vbz dt vvg pp-f d n2 av a-acp, c-acp vhz vbn vvn d n1.
(35) sermon (DIV2)
506
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9427
Then looke what manner a ones wee couet too bee counted and esteemed among men: the same must wee bee before God and his Angels.
Then look what manner a ones we covet too be counted and esteemed among men: the same must we be before God and his Angels.
av vvb r-crq n1 av pi2 pns12 vvb av vbi vvn cc vvn p-acp n2: dt d vmb pns12 vbi p-acp np1 cc po31 n2.
(35) sermon (DIV2)
506
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9428
Therefore wee must fyght ageinst our owne vyces, vntyll all that is of our owne nature bee doone away.
Therefore we must fight against our own vices, until all that is of our own nature be done away.
av pns12 vmb vvi p-acp po12 d n2, p-acp d cst vbz pp-f po12 d n1 vbi vdn av.
(35) sermon (DIV2)
507
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9429
Not that that can bee doone in one day: but that wee must go towardes it continewally more and more.
Not that that can be done in one day: but that we must go towards it continually more and more.
xx d cst vmb vbi vdn p-acp crd n1: cc-acp cst pns12 vmb vvi p-acp pn31 av-j av-dc cc av-dc.
(35) sermon (DIV2)
507
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9430
And further let vs assure our selues, that our Lord Iesus Christ is giuen vs for a patterne and example:
And further let us assure our selves, that our Lord Iesus christ is given us for a pattern and Exampl:
cc av-jc vvb pno12 vvi po12 n2, cst po12 n1 np1 np1 vbz vvn pno12 p-acp dt n1 cc n1:
(35) sermon (DIV2)
507
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9431
and moreouer, that it is his office, too reforme vs so by the spitit of God his father,
and moreover, that it is his office, too reform us so by the Spirit of God his father,
cc av, cst pn31 vbz po31 n1, av vvi pno12 av p-acp dt n1 pp-f np1 po31 n1,
(35) sermon (DIV2)
507
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9432
as wee may walke in newnesse of lyfe, and become Gods creatures, and as all that euer wee haue drawen from the corruption of Adams sin, may bee quyte clenzed away.
as we may walk in newness of life, and become God's creatures, and as all that ever we have drawn from the corruption of Adams since, may be quite clenzed away.
c-acp pns12 vmb vvi p-acp n1 pp-f n1, cc vvi npg1 n2, cc c-acp d cst av pns12 vhb vvn p-acp dt n1 pp-f npg1 n1, vmb vbi av vvn av.
(35) sermon (DIV2)
507
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9433
Therwithall let vs consider also what is the pith of the things that God alloweth, & which is the rule of good lyfe:
Therewithal let us Consider also what is the pith of the things that God alloweth, & which is the Rule of good life:
av vvb pno12 vvi av q-crq vbz dt n1 pp-f dt n2 cst np1 vvz, cc r-crq vbz dt n1 pp-f j n1:
(35) sermon (DIV2)
507
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9434
namely first too honour and serue God, and afterward too walke (neyghbourly) one with another, indeuering too doo good too such as haue neede of vs,
namely First too honour and serve God, and afterwards too walk (neighbourly) one with Another, endeavouring to do good too such as have need of us,
av ord av n1 cc vvi np1, cc av av vvi (j) crd p-acp n-jn, vvg pc-acp vdi j av d c-acp vhb n1 pp-f pno12,
(35) sermon (DIV2)
507
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9435
and absteyning from dooing all manner of euyll and harme.
and abstaining from doing all manner of evil and harm.
cc vvg p-acp vdg d n1 pp-f n-jn cc n1.
(35) sermon (DIV2)
507
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9436
This doctrine were easie ynough too conceyue, so wee were not vtterly peruerted by our wicked affections.
This Doctrine were easy enough too conceive, so we were not utterly perverted by our wicked affections.
d n1 vbdr j av-d av vvi, av pns12 vbdr xx av-j vvn p-acp po12 j n2.
(35) sermon (DIV2)
507
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9437
And soothly, there is not that man which is not a great Doctor in preaching vntoo other men:
And soothly, there is not that man which is not a great Doctor in preaching unto other men:
cc av, pc-acp vbz xx d n1 r-crq vbz xx dt j n1 p-acp vvg p-acp j-jn n2:
(35) sermon (DIV2)
507
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9438
but yit as cleere and apparantly knowen as these things are, no man can apply them too his owne vse.
but yet as clear and apparently known as these things Are, no man can apply them too his own use.
cc-acp av c-acp j cc av-j vvn p-acp d n2 vbr, dx n1 vmb vvi pno32 av po31 d n1.
(35) sermon (DIV2)
507
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9439
Yit shall there bee no excuce for vs, when wee shall be fayne too come too account before the great iudge.
Yet shall there be no excuce for us, when we shall be fain too come too account before the great judge.
av vmb a-acp vbi dx n1 p-acp pno12, c-crq pns12 vmb vbi j av vvn av n1 p-acp dt j n1.
(35) sermon (DIV2)
507
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9440
Wherefore let vs beare this doctrine well in mynd, yea and let vs gyue good heede too it, seeyng it is so yll put in vre through the whole world.
Wherefore let us bear this Doctrine well in mind, yea and let us gyve good heed too it, seeing it is so ill put in use through the Whole world.
q-crq vvb pno12 vvi d n1 av p-acp n1, uh cc vvb pno12 vvi j n1 av pn31, vvg pn31 vbz av j-jn vvn p-acp n1 p-acp dt j-jn n1.
(35) sermon (DIV2)
507
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9441
Among the Papistes there is talking ynough of Gods seruice, and of liuing holily:
Among the Papists there is talking enough of God's service, and of living holily:
p-acp dt njp2 pc-acp vbz vvg d pp-f npg1 n1, cc pp-f vvg av-j:
(35) sermon (DIV2)
508
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9442
but yit the world seeth how those wretched soules stand buzzing about a sort of pelting tryfles:
but yet the world sees how those wretched Souls stand buzzing about a sort of pelting trifles:
cc-acp av dt n1 vvz c-crq d j n2 vvb j-vvg p-acp dt n1 pp-f j-vvg n2:
(35) sermon (DIV2)
508
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9443
and that for all their •uerlaboring of themselues, they bee neuer the forewarder, but rather the further of from God.
and that for all their •uerlaboring of themselves, they be never the forwarder, but rather the further of from God.
cc cst p-acp d po32 vvg pp-f px32, pns32 vbb av-x dt jc, cc-acp av-c dt jc pp-f p-acp np1.
(35) sermon (DIV2)
508
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9444
And what is the cause of it? Euen this: that euery man of his owne head deuizeth a rule too his owne liking:
And what is the cause of it? Eve this: that every man of his own head deuizeth a Rule too his own liking:
cc q-crq vbz dt n1 pp-f pn31? np1 d: cst d n1 pp-f po31 d n1 vvz dt n1 av po31 d n-vvg:
(35) sermon (DIV2)
508
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9445
and in the meane whyle God speaking familiarly and without any darkenesse, is not heard at all,
and in the mean while God speaking familiarly and without any darkness, is not herd At all,
cc p-acp dt j n1 np1 vvg av-jn cc p-acp d n1, vbz xx vvn p-acp d,
(35) sermon (DIV2)
508
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9446
but men doo rather giue themselues to the things that cannot auayle them.
but men do rather give themselves to the things that cannot avail them.
cc-acp n2 vdb av-c vvi px32 p-acp dt n2 cst vmbx vvi pno32.
(35) sermon (DIV2)
508
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9447
As for vs although wee haue the lyght of the Gospell, and can say that the superstitions of Papistrie are but trifles:
As for us although we have the Light of the Gospel, and can say that the superstitions of Papistry Are but trifles:
p-acp p-acp pno12 cs pns12 vhb dt vvi pp-f dt n1, cc vmb vvi d dt n2 pp-f n1 vbr p-acp n2:
(35) sermon (DIV2)
508
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9448
yit are wee neuerthelesse farre of from this doctrine.
yet Are we nevertheless Far of from this Doctrine.
av vbr pns12 av av-j pp-f p-acp d n1.
(35) sermon (DIV2)
508
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9449
And if a mā should sift our lyues, where is this trew holinesse? Where is this Ryghtuousnesse? For as for the Gospell, most men take what they like of it,
And if a man should sift our lives, where is this true holiness? Where is this Righteousness? For as for the Gospel, most men take what they like of it,
cc cs dt n1 vmd vvi po12 n2, q-crq vbz d j n1? q-crq vbz d n1? p-acp a-acp p-acp dt n1, ds n2 vvi r-crq pns32 vvb pp-f pn31,
(35) sermon (DIV2)
508
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9450
and tread Gods truth vnder their feete as oft as they li•t.
and tread God's truth under their feet as oft as they li•t.
cc vvi npg1 n1 p-acp po32 n2 c-acp av c-acp pns32 vvb.
(35) sermon (DIV2)
508
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9451
Too bee short, yee shall fynd that they which brag most of their reformation now adayes, are vnholy and vncleane people,
Too be short, ye shall find that they which brag most of their Reformation now adays, Are unholy and unclean people,
av vbb j, pn22 vmb vvi cst pns32 r-crq vvb av-ds pp-f po32 n1 av av, vbr j cc j n1,
(35) sermon (DIV2)
508
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9452
yea and (for the most part) euen Dogges that barke ageinst God, despyze his truth,
yea and (for the most part) even Dogs that bark against God, despyze his truth,
uh cc (c-acp dt av-ds n1) j n2 cst n1 p-acp np1, vvb po31 n1,
(35) sermon (DIV2)
508
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9453
and rayle at his woord, vnlesse it be when they let it s•ip, bycause they thinke it nother heere nor there.
and rail At his word, unless it be when they let it s•ip, Because they think it neither Here nor there.
cc vvi p-acp po31 n1, cs pn31 vbi c-crq pns32 vvb pn31 n1, c-acp pns32 vvb pn31 av-dx av ccx a-acp.
(35) sermon (DIV2)
508
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9454
That is the holynesse of a number that would bee counted now adayes great Christians and pillers of the Churche, insomuch that they would make themselues greater than God, if they could:
That is the holiness of a number that would be counted now adays great Christians and pillars of the Church, insomuch that they would make themselves greater than God, if they could:
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(35) sermon (DIV2)
508
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9455
yea and although they bee but woormes and woormes meate, yit ceasse they not too blaspheme so farre,
yea and although they be but worms and worms meat, yet cease they not too Blaspheme so Far,
uh cc cs pns32 vbb p-acp n2 cc n2 n1, av vvb pns32 xx av vvi av av-j,
(35) sermon (DIV2)
508
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9456
and to cast foorth their thunderboltes and madnesse, as too say, that men shall speake as they will haue them,
and to cast forth their thunderbolts and madness, as too say, that men shall speak as they will have them,
cc pc-acp vvi av po32 n2 cc n1, c-acp av vvi, cst n2 vmb vvi c-acp pns32 vmb vhi pno32,
(35) sermon (DIV2)
508
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9457
or else they wyll conquer God for it.
or Else they will conquer God for it.
cc av pns32 vmb vvi np1 p-acp pn31.
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9458
And as touching the sayd Rightuousnesse, where shall a man fynde it? Euery man sayes, there is nothing but deceyt, nothing but craft, nothing but forswearing, extortion, outrage, and violence.
And as touching the said Righteousness, where shall a man find it? Every man Says, there is nothing but deceit, nothing but craft, nothing but forswearing, extortion, outrage, and violence.
cc p-acp vvg dt j-vvn n1, q-crq vmb dt n1 vvi pn31? d n1 vvz, pc-acp vbz pix p-acp n1, pix cc-acp n1, pix cc-acp vvg, n1, n1, cc n1.
(35) sermon (DIV2)
509
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9459
Euery man complaynes of his neyghbours, and his neyghbours of him.
Every man complains of his neighbours, and his neighbours of him.
d n1 vvz pp-f po31 n2, cc po31 n2 pp-f pno31.
(35) sermon (DIV2)
509
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9460
Howsoeuer the cace stand, we see that Rightuousnesse is as good as banished out of the world.
Howsoever the case stand, we see that Righteousness is as good as banished out of the world.
c-acp dt n1 vvb, pns12 vvb d n1 vbz a-acp j c-acp vvn av pp-f dt n1.
(35) sermon (DIV2)
509
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9461
And therefore inasmuch as the name of Iesus Christ & of his Gospel is so shamefully vnhalowed by such as abuse it falsely:
And Therefore inasmuch as the name of Iesus christ & of his Gospel is so shamefully unhallowed by such as abuse it falsely:
cc av av c-acp dt n1 pp-f np1 np1 cc pp-f po31 n1 vbz av av-j j p-acp d c-acp vvi pn31 av-j:
(35) sermon (DIV2)
509
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9462
wee haue so much the more neede too remember what S. Paule sayth heere:
we have so much the more need too Remember what S. Paul say Here:
pns12 vhb av av-d dt av-dc n1 av vvb r-crq n1 np1 vvz av:
(35) sermon (DIV2)
509
Image 233
9463
namely that God will disclayme vs, vntyll we beare his mark, and bee created new agein in Iesus Christ.
namely that God will disclaim us, until we bear his mark, and be created new again in Iesus christ.
av cst np1 vmb vvi pno12, p-acp pns12 vvb po31 n1, cc vbi vvn j av p-acp np1 np1.
(35) sermon (DIV2)
509
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9464
As how? Too bee truthfull ▪ 〈 ◊ 〉 or (as I haue sayd already) though wee were esteemed as Angels:
As how? Too be truthfull ▪ 〈 ◊ 〉 or (as I have said already) though we were esteemed as Angels:
p-acp q-crq? av vbb j ▪ 〈 sy 〉 cc (c-acp pns11 vhb vvn av) cs pns12 vbdr vvn p-acp n2:
(35) sermon (DIV2)
509
Image 233
9465
yit shall our hypocrisie bee alwayes lothely before God, if wee bee not clenzed of it,
yet shall our hypocrisy be always loathly before God, if we be not clenzed of it,
av vmb po12 n1 vbi av j p-acp np1, cs pns12 vbb xx vvn pp-f pn31,
(35) sermon (DIV2)
509
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9466
and indeuer with a trew and ryght meaning affection, too imploy our selues too the seruing of God,
and endeavour with a true and right meaning affection, too employ our selves too the serving of God,
cc vvb p-acp dt j cc j-jn n1 n1, av vvb po12 n2 av dt vvg pp-f np1,
(35) sermon (DIV2)
509
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9507
Looke what the world termeth wisedome or policie: that dooth Saint Paule call flat Lying.
Look what the world termeth Wisdom or policy: that doth Saint Paul call flat Lying.
n1 q-crq dt n1 vvz n1 cc n1: d vdz n1 np1 vvi av-j vvg.
(35) sermon (DIV2)
511
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9467
and too the helping of our neyghbours. Now heeruppon he deuydeth this doctrine intoo seuerall poynts, applying it too particular exhortations.
and too the helping of our neighbours. Now Hereupon he deuydeth this Doctrine into several points, applying it too particular exhortations.
cc av dt j-vvg pp-f po12 n2. av av pns31 vvz d n1 p-acp j n2, vvg pn31 av j n2.
(35) sermon (DIV2)
509
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9468
For first he sayeth, that euery man must leaue lying, and speake the truthe to his neyghbours,
For First he Saith, that every man must leave lying, and speak the truth to his neighbours,
p-acp ord pns31 vvz, cst d n1 vmb vvi vvg, cc vvi dt n1 p-acp po31 n2,
(35) sermon (DIV2)
510
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9469
bycause wee bee members all of one bodie. Because we be members all of one body.
c-acp pns12 vbb n2 d pp-f crd n1.
(35) sermon (DIV2)
510
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9470
Not without cause doth Saint Paule heere lay foorth things particularly, which he had erst spoken generally.
Not without cause does Saint Paul Here lay forth things particularly, which he had erst spoken generally.
xx p-acp n1 vdz n1 np1 av vvd av n2 av-j, r-crq pns31 vhd av vvn av-j.
(35) sermon (DIV2)
510
Image 233
9471
For wee would alwayes shift our hands of the doctrine, that it myght vanish away in the aire,
For we would always shift our hands of the Doctrine, that it might vanish away in the air,
c-acp pns12 vmd av vvi po12 n2 pp-f dt n1, cst pn31 vmd vvi av p-acp dt n1,
(35) sermon (DIV2)
510
Image 233
9472
and not come at vs. Not that Gods speaking too vs in generall myght not suffyze vs,
and not come At us Not that God's speaking too us in general might not suffyze us,
cc xx vvi p-acp pno12 xx d n2 vvg av pno12 p-acp n1 vmd xx vvi pno12,
(35) sermon (DIV2)
510
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9473
if wee were teachable as wee ought bee, too receyue instruction at his hand:
if we were teachable as we ought be, too receive instruction At his hand:
cs pns12 vbdr j c-acp pns12 vmd vbi, av vvb n1 p-acp po31 n1:
(35) sermon (DIV2)
510
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9474
but bycause we bee so snarled in our vanities, that if God doo but say generally that wee must bee reformed according too his image,
but Because we be so snarled in our vanities, that if God do but say generally that we must be reformed according too his image,
cc-acp c-acp pns12 vbb av vvd p-acp po12 n2, cst cs np1 vdb p-acp vvi av-j cst pns12 vmb vbi vvn vvg av po31 n1,
(35) sermon (DIV2)
510
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9475
and vtterly renounce 〈 ◊ 〉 selues: it toucheth vs not at all, but wee let it passe.
and utterly renounce 〈 ◊ 〉 selves: it touches us not At all, but we let it pass.
cc av-j vvb 〈 sy 〉 n2: pn31 vvz pno12 xx p-acp d, cc-acp pns12 vvb pn31 vvi.
(35) sermon (DIV2)
510
Image 233
9476
Therfore is he fayne too decyfer it by parce••meale, as if hee should make an anatomie of our thoughts and affections,
Therefore is he fain too decyfer it by parce••meale, as if he should make an anatomy of our thoughts and affections,
av vbz pns31 j av n1 pn31 p-acp av, c-acp cs pns31 vmd vvi dt n1 pp-f po12 n2 cc n2,
(35) sermon (DIV2)
510
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9477
and bring too lyght the vyces which wee would fayne hoord vp in huthther muther. That is the thing which Saint Paule goeth now about.
and bring too Light the vices which we would fain hoard up in huthther muther. That is the thing which Saint Paul Goes now about.
cc vvi av vvi dt n2 r-crq pns12 vmd av-j vvi a-acp p-acp j-jn n1. cst vbz dt n1 r-crq n1 np1 vvz av a-acp.
(35) sermon (DIV2)
510
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9478
He had sayd, that it behoueth vs too bee reformed after the image of God by our Lord Iesus Christ, who is the new man,
He had said, that it behooves us too be reformed After the image of God by our Lord Iesus christ, who is the new man,
pns31 vhd vvn, cst pn31 vvz pno12 av vbi vvn p-acp dt n1 pp-f np1 p-acp po12 n1 np1 np1, r-crq vbz dt j n1,
(35) sermon (DIV2)
510
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9479
and the head wheruntoo wee must be lyke fashyoned. Now if he had gone no further than so:
and the head wheruntoo we must be like fashyoned. Now if he had gone no further than so:
cc dt n1 av pns12 vmb vbi av-j vvn. av cs pns31 vhd vvn dx jc cs av:
(35) sermon (DIV2)
510
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9480
that doctrine had bin receyued without geynsaying, but in the meane whyle no man had fared the better by it as by a lyuely instruction.
that Doctrine had been received without geynsaying, but in the mean while no man had fared the better by it as by a lively instruction.
cst n1 vhd vbn vvn p-acp vvg, cc-acp p-acp dt j n1 dx n1 vhd vvn dt jc p-acp pn31 p-acp p-acp dt j n1.
(35) sermon (DIV2)
510
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9481
But now will hee speake of whoredome, of Theft, of deceytfulnesse, of drunkennesse, of hatred, of hartburning,
But now will he speak of whoredom, of Theft, of deceitfulness, of Drunkenness, of hatred, of heartburning,
p-acp av vmb pns31 vvi pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f n1, pp-f j-vvg,
(35) sermon (DIV2)
510
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9482
and of the suttle flyghts that passe betweene neyghbour and neyghbour. When things are thus layd foorth by particulars, men are the more wakened:
and of the subtle flights that pass between neighbour and neighbour. When things Are thus laid forth by particulars, men Are the more wakened:
cc pp-f dt j n2 cst vvb p-acp n1 cc n1. c-crq n2 vbr av vvn av p-acp n2-j, n2 vbr dt av-dc vvn:
(35) sermon (DIV2)
510
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9483
and although euery man shrink back & inuent excuces, & deuyze shifts:
and although every man shrink back & invent excuces, & deuyze shifts:
cc cs d n1 vvi av cc vvi n2, cc j n2:
(35) sermon (DIV2)
510
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9484
yit, wil we, nyl we, we must needs feele some hartbytings in vs. That is the order which Saint Paule keepeth here.
yet, will we, nyl we, we must needs feel Some hartbytings in us That is the order which Saint Paul Keepeth Here.
av, vmb pns12, vmb pns12, pns12 vmb av vvi d n2 p-acp pno12 cst vbz dt n1 r-crq n1 np1 vvz av.
(35) sermon (DIV2)
510
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9485
Wherfore let vs make well, that it is not ynough for vs too haue bin taught our dewtie in one woord,
Wherefore let us make well, that it is not enough for us too have been taught our duty in one word,
q-crq vvb pno12 vvi av, cst pn31 vbz xx av-d p-acp pno12 av vhb vbn vvn po12 n1 p-acp crd n1,
(35) sermon (DIV2)
510
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9486
and as it were at a glaunce:
and as it were At a glance:
cc c-acp pn31 vbdr p-acp dt n1:
(35) sermon (DIV2)
510
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9487
but God had neede too warne vs, and too shewe vs flatly as well the vyces wherto we be subiect and inclyned (of our owne nature:) as also the vyces whertoo the diuel draweth vs by his temptations and wyles.
but God had need too warn us, and too show us flatly as well the vices whereto we be Subject and inclined (of our own nature:) as also the vices whertoo the Devil draws us by his temptations and wiles.
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(35) sermon (DIV2)
510
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9608
The.xxxi. Sermon, which is the eleuenth vppon the fourth Chapter. 26 Bee angrie, and sin not:
The xxxi Sermon, which is the Eleventh upon the fourth Chapter. 26 Bee angry, and sin not:
dt crd n1, r-crq vbz dt ord p-acp dt ord n1. crd n1 j, cc vvb xx:
(36) sermon (DIV2)
514
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9488
To be short, God must be fayne to guyde our hands, our feete, our eyes, our eares, and our mouthes:
To be short, God must be fain to guide our hands, our feet, our eyes, our ears, and our mouths:
pc-acp vbi j, np1 vmb vbi j pc-acp vvi po12 n2, po12 n2, po12 n2, po12 n2, cc po12 n2:
(35) sermon (DIV2)
510
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9489
he must bee fayne too make vs see that wee may ouershoote our selues in this sort and that sort, too the end wee may bee well armed on all syds, that the diuell fynd not any gap open,
he must be fain too make us see that we may overshoot our selves in this sort and that sort, too the end we may be well armed on all syds, that the Devil find not any gap open,
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(35) sermon (DIV2)
510
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9490
nor bee able too make any breache intoo vs. That is it which wee haue too beare in mynd, too the intent wee take not our selues too be so able folks,
nor be able too make any breach into us That is it which we have too bear in mind, too the intent we take not our selves too be so able folks,
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(35) sermon (DIV2)
510
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9491
as that the once hearing of a matter is ynough for vs. For wee shall woonder too see how the diuell will neuerthelesse ouerreache vs many wayes.
as that the once hearing of a matter is enough for us For we shall wonder too see how the Devil will nevertheless ouerreache us many ways.
c-acp cst dt a-acp vvg pp-f dt n1 vbz av-d p-acp pno12 c-acp pns12 vmb vvi av vvi c-crq dt n1 vmb av vvi pno12 d n2.
(35) sermon (DIV2)
510
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9492
And therfore let vs bee well ware that wee giue good eare too all the warnings that are giuen vs,
And Therefore let us be well aware that we give good ear too all the Warnings that Are given us,
cc av vvb pno12 vbi av j cst pns12 vvb j n1 av d dt n2 cst vbr vvn pno12,
(35) sermon (DIV2)
510
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9493
bycause it is not any whit more than needeth. And forasmuch as Saint Paule had spoken of truthe:
Because it is not any whit more than needs. And forasmuch as Saint Paul had spoken of truth:
c-acp pn31 vbz xx d n1 av-dc cs vvz. cc av p-acp n1 np1 vhd vvn pp-f n1:
(35) sermon (DIV2)
510
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9494
he sayeth, Put away lying, and speake euery man the truthe. He setteth the woord Truthe in another sense heere, than hee did afore.
he Saith, Put away lying, and speak every man the truth. He sets the word Truth in Another sense Here, than he did afore.
pns31 vvz, vvb av vvg, cc vvi d n1 dt n1. pns31 vvz dt n1 n1 p-acp j-jn n1 av, cs pns31 vdd a-acp.
(35) sermon (DIV2)
511
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9495
For in calling holinesse and ryghtuousnesse truthefull, he ment that there ought too bee no glozing nor disguyzing,
For in calling holiness and Righteousness truthefull, he meant that there ought too be no glozing nor disguyzing,
p-acp p-acp vvg n1 cc n1 j, pns31 vvd cst a-acp vmd av vbi dx j-vvg cc vvg,
(35) sermon (DIV2)
511
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9496
but a ryght meaning simplicitie, that when God looketh as a witnesse intoo our harts, he may fynde no dubble dealing in vs. After that maner was the word Truth taken afore.
but a right meaning simplicity, that when God looks as a witness into our hearts, he may find no double dealing in us After that manner was the word Truth taken afore.
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(35) sermon (DIV2)
511
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9497
Now he speaketh of the truthe that ought too reigne among vs ▪ when wee traffik or bargaine one with another.
Now he speaks of the truth that ought too Reign among us ▪ when we traffik or bargain one with Another.
av pns31 vvz pp-f dt n1 cst vmd av vvi p-acp pno12 ▪ c-crq pns12 j cc n1 crd p-acp n-jn.
(35) sermon (DIV2)
511
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9498
Then must 〈 ◊ 〉 bee faythfull and trustie in all our businesse and dooings, and we must vse no wyles nor deceyt.
Then must 〈 ◊ 〉 be faithful and trusty in all our business and doings, and we must use no wiles nor deceit.
av vmb 〈 sy 〉 vbi j cc j p-acp d po12 n1 cc n2-vdg, cc pns12 vmb vvi dx n2 ccx n1.
(35) sermon (DIV2)
511
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9499
And yit that is not ynough:
And yet that is not enough:
cc av cst vbz xx av-d:
(35) sermon (DIV2)
511
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9500
but wee must mark, that this truth wherof Saint Paule speaketh, is such a playn dealyng,
but we must mark, that this truth whereof Saint Paul speaks, is such a plain dealing,
cc-acp pns12 vmb vvi, cst d n1 c-crq n1 np1 vvz, vbz d dt n1 vvg,
(35) sermon (DIV2)
511
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9501
as wee lay open all that is in our hart, if neede requyre, and in any wise go not about too get other mens goods too vs by suttletie and craftinesse,
as we lay open all that is in our heart, if need require, and in any wise go not about too get other men's goods too us by subtlety and craftiness,
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(35) sermon (DIV2)
511
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9502
nor too profit our selues by another mans losse.
nor too profit our selves by Another men loss.
ccx av vvi po12 n2 p-acp j-jn ng1 n1.
(35) sermon (DIV2)
511
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9503
And on the contrary part, vnder this word Lying, he comprehendeth not only the lyes that are made in speache,
And on the contrary part, under this word Lying, he comprehendeth not only the lies that Are made in speech,
cc p-acp dt j-jn n1, p-acp d n1 vvg, pns31 vvz xx av-j dt n2 cst vbr vvn p-acp n1,
(35) sermon (DIV2)
511
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9504
as when a man sayeth, that whyte is blacke, as for example, if one should aske a man the pryce of a thing, he would sell that for a crowne, which is not woorth a shilling.
as when a man Saith, that white is black, as for Exampl, if one should ask a man the price of a thing, he would fell that for a crown, which is not worth a shilling.
c-acp c-crq dt n1 vvz, cst j-jn vbz j-jn, c-acp p-acp n1, cs pi vmd vvi dt n1 dt n1 pp-f dt n1, pns31 vmd vvi cst p-acp dt n1, r-crq vbz xx j dt n1.
(35) sermon (DIV2)
511
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9505
Saint Paule speaketh not of the Lyes that are so grosse & farre out of square, that euen lyttle children are able too condemne them:
Saint Paul speaks not of the Lies that Are so gross & Far out of square, that even little children Are able too condemn them:
n1 np1 vvz xx pp-f dt n2 cst vbr av j cc av-j av pp-f n-jn, cst av j n2 vbr j av vvi pno32:
(35) sermon (DIV2)
511
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9506
but by the name of Lying, he meaneth all manner of counterfetting and cousining, and too be short, all the pollicies and shiftes that men haue, and wherein they glory.
but by the name of Lying, he means all manner of counterfeiting and cozening, and too be short, all the policies and shifts that men have, and wherein they glory.
cc-acp p-acp dt n1 pp-f vvg, pns31 vvz d n1 pp-f vvg cc vvg, cc av vbi j, d dt n2 cc n2 cst n2 vhb, cc c-crq pns32 vvb.
(35) sermon (DIV2)
511
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9508
And why? For a man is not counted too bee wittie now adayes, except the can filche and deceyue, I meane by bywayes & couert cōueyances, which mē shal not perceyue.
And why? For a man is not counted too be witty now adays, except the can filch and deceive, I mean by byways & covert conveyances, which men shall not perceive.
cc q-crq? p-acp dt n1 vbz xx vvn av vbb j av av, c-acp dt n1 vvb cc vvi, pns11 vvb p-acp n2 cc j n2, r-crq n2 vmb xx vvi.
(35) sermon (DIV2)
511
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9509
But this ge•re is woorse than the picking of a chest, and the breaking a sunder of the yron woorke, too get away the money,
But this ge•re is Worse than the picking of a chest, and the breaking a sunder of the iron work, too get away the money,
p-acp d n1 vbz jc cs dt n-vvg pp-f dt n1, cc dt vvg dt av pp-f dt n1 n1, av vvb av dt n1,
(35) sermon (DIV2)
511
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9510
or than the murthering of a man, when a theefe commes with a naked swoord too cut a poore wayfarers throte.
or than the murdering of a man, when a thief comes with a naked sword too Cut a poor wayfarers throat.
cc cs dt j-vvg pp-f dt n1, c-crq dt n1 vvz p-acp dt j n1 av vvd dt j n2 n1.
(35) sermon (DIV2)
511
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9511
Therefore these politike murtherers, which will needes be counted honest men, may disguyze themselues as much as they list by their hypocrisie:
Therefore these politic murderers, which will needs be counted honest men, may disguyze themselves as much as they list by their hypocrisy:
av d j n2, r-crq vmb av vbi vvn j n2, vmb vvi px32 p-acp d c-acp pns32 vvb p-acp po32 n1:
(35) sermon (DIV2)
511
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9512
but yit are they called (heere) both deceyuers, and theeues and murtherers. Not that they appeere so before men:
but yet Are they called (Here) both deceivers, and thieves and murderers. Not that they appear so before men:
cc-acp av vbr pns32 vvd (av) d n2, cc n2 cc n2. xx cst pns32 vvb av p-acp n2:
(35) sermon (DIV2)
511
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9513
but God who seeth deeper than wee doo, will iudge of their dooings as they bee in deede.
but God who sees Deeper than we do, will judge of their doings as they be in deed.
cc-acp np1 r-crq vvz avc-jn cs pns12 vdi, vmb vvi pp-f po32 n2-vdg p-acp pns32 vbb p-acp n1.
(35) sermon (DIV2)
511
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9514
And what shall men gayne by excuzing themselues? (Nothing.) Then is wee marke this geere well, we shall see, that in speaking of Lyes, S. Paule condemneth the things that men make most account of,
And what shall men gain by excuzing themselves? (Nothing.) Then is we mark this gear well, we shall see, that in speaking of Lies, S. Paul Condemneth the things that men make most account of,
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as suttletie, and wittinesse, and skill to behaue a mans selfe in all companie.
as subtlety, and wittiness, and skill to behave a men self in all company.
c-acp n1, cc n1, cc n1 pc-acp vvi dt ng1 n1 p-acp d n1.
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For (the world sayes) a man must hold with the hare, and hunt with the hound:
For (the world Says) a man must hold with the hare, and hunt with the hound:
p-acp (dt n1 vvz) dt n1 vmb vvi p-acp dt n1, cc vvi p-acp dt n1:
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he must beware that hee bee not ouerraught: and he must alwayes preuent rather than be preuented.
he must beware that he be not ouerraught: and he must always prevent rather than be prevented.
pns31 vmb vvi cst pns31 vbb xx vvn: cc pns31 vmb av vvi av-c cs vbi vvn.
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9518
The fashion of the world then is, that euery man stand so vppon his gard,
The fashion of the world then is, that every man stand so upon his guard,
dt n1 pp-f dt n1 av vbz, cst d n1 vvb av p-acp po31 n1,
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9519
as he haue his nettes ready too intrap other men, and to intangle them a hundred times ere they bee aware of it.
as he have his nets ready too entrap other men, and to entangle them a hundred times ere they be aware of it.
c-acp pns31 vhb po31 n2 j av vvi j-jn n2, cc pc-acp vvi pno32 dt crd n2 c-acp pns32 vbb j pp-f pn31.
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9520
But Saint Paule sayth, wee must vse such a soundnesse and playne dealing, as wee must speake truthe one too another.
But Saint Paul say, we must use such a soundness and plain dealing, as we must speak truth one too Another.
p-acp n1 np1 vvz, pns12 vmb vvi d dt n1 cc j n-vvg, c-acp pns12 vmb vvi n1 pi av j-jn.
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And he bringeth vs backe too that which he had 〈 ◊ 〉 after, too another purpose:
And he brings us back too that which he had 〈 ◊ 〉 After, too Another purpose:
cc pns31 vvz pno12 av av cst r-crq pns31 vhd 〈 sy 〉 j-acp, av j-jn n1:
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9522
namely, that wee bee all but one body. Now then, let vs come too our owne members.
namely, that we be all but one body. Now then, let us come too our own members.
av, cst pns12 vbb av-d p-acp crd n1. av av, vvb pno12 vvi av po12 d n2.
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9523
If my one hand should play legierdemayne, and conuey all things too it self, too the hurt of the other:
If my one hand should play legerdemain, and convey all things too it self, too the hurt of the other:
cs po11 crd n1 vmd vvi n1, cc vvi d n2 av pn31 n1, av dt n1 pp-f dt n-jn:
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if my foote should conspyre ageinst my legge, or if my bellye could woorke some pretie slyght ageinst my stomacke:
if my foot should conspire against my leg, or if my belly could work Some pretty slyght against my stomach:
cs po11 n1 vmd vvi p-acp po11 n1, cc cs po11 n1 vmd vvi d j n1 p-acp po11 n1:
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what a thing were it? Now then, if wee bee members of our Lord Iesus Christ, is it not a separating of our selues from his bodie,
what a thing were it? Now then, if we be members of our Lord Iesus christ, is it not a separating of our selves from his body,
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when wee vse such fyne shiftes and pretie slyghtes, notwithstanding that they be not condemnable afore men? No doubt,
when we use such fine shifts and pretty slyghtes, notwithstanding that they be not condemnable afore men? No doubt,
c-crq pns12 vvb d j n2 cc j n2, c-acp cst pns32 vbb xx j p-acp n2? dx n1,
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but wee will protest ynough with our mouthes that wee bee Christians: but whatsoeuer wee pretend, Iesus Christ will not bee misfashyoned after our fancie.
but we will protest enough with our mouths that we be Christians: but whatsoever we pretend, Iesus christ will not be misfashyoned After our fancy.
cc-acp pns12 vmb vvi av-d p-acp po12 n2 cst pns12 vbb np1: cc-acp r-crq pns12 vvb, np1 np1 vmb xx vbi vvn p-acp po12 n1.
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Lyke as he is but one:
Like as he is but one:
j c-acp pns31 vbz cc-acp pi:
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so will he haue vs to be all one in his bodie, yea euen with this conditiō, that euery of vs serue his neyghbours:
so will he have us to be all one in his body, yea even with this condition, that every of us serve his neighbours:
av vmb pns31 vhi pno12 pc-acp vbi d crd p-acp po31 n1, uh av p-acp d n1, cst d pp-f pno12 vvi po31 n2:
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which cannot bee doone, except all counterfetting •ee first put away, as wee see that the hand dooth yeeld it self simply too the seruice of the rest of the body:
which cannot be done, except all counterfeiting •ee First put away, as we see that the hand doth yield it self simply too the service of the rest of the body:
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and lykewyse the foote and euery other member dooth his dewtie.
and likewise the foot and every other member doth his duty.
cc av dt n1 cc d j-jn n1 vdz po31 n1.
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9532
If anye one bee in daunger, the rest will not sinke asyde, but all imploy themselues too succour it. (Among them ▪) there is no profer of deceyt,
If any one be in danger, the rest will not sink aside, but all employ themselves too succour it. (Among them ▪) there is no proffer of deceit,
cs d pi vbi p-acp n1, dt n1 vmb xx vvi av, cc-acp d vvb px32 av vvi pn31. (p-acp pno32 ▪) a-acp vbz dx n1 pp-f n1,
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but all cling toogither, according too the order of nature.
but all cling together, according too the order of nature.
cc-acp d vvb av, vvg av dt n1 pp-f n1.
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Euen so ought wee too proue our selues too bee the members of Iesus Christ by lyke playne dealing.
Eve so ought we too prove our selves too be the members of Iesus christ by like plain dealing.
np1 av vmd pns12 av vvi po12 n2 av vbi dt n2 pp-f np1 np1 p-acp av-j j n-vvg.
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9535
Saint Paule then applyeth too this particular exhortation, the thing that he had spoken in generall:
Saint Paul then Applieth too this particular exhortation, the thing that he had spoken in general:
n1 np1 av vvz av d j n1, dt n1 cst pns31 vhd vvn p-acp n1:
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namely, that if wee bee clenzed from all hipocrisie and fayning before God: wee will shew it in our whole lyfe.
namely, that if we be clenzed from all hypocrisy and feigning before God: we will show it in our Whole life.
av, cst cs pns12 vbb vvn p-acp d n1 cc vvg p-acp np1: pns12 vmb vvi pn31 p-acp po12 j-jn n1.
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9537
For when wee haue too doo one with another, wee will vse no guyle, but walke playnly. That is for one poynt. And therof springeth another:
For when we have too do one with Another, we will use no guile, but walk plainly. That is for one point. And thereof springs Another:
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which is, that wee must not prouoke or anger one another.
which is, that we must not provoke or anger one Another.
r-crq vbz, cst pns12 vmb xx vvi cc vvi pi j-jn.
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9539
For wee see that if a man but moue vs a little, by and by wee bee in in a chafe,
For we see that if a man but move us a little, by and by we be in in a chafe,
c-acp pns12 vvb cst cs dt n1 cc-acp vvi pno12 dt j, p-acp cc a-acp pns12 vbb p-acp p-acp dt n1,
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9540
and our passiōs are so excessiue, as there is nother reason nor measure with vs. And when men are so caryed away, they doo so forget themselues,
and our passion Are so excessive, as there is neither reason nor measure with us And when men Are so carried away, they do so forget themselves,
cc po12 n2 vbr av j, c-acp pc-acp vbz av-dx n1 ccx n1 p-acp pno12 cc c-crq n2 vbr av vvn av, pns32 vdi av vvi px32,
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as nothing can wey with them, vse what perswasion yee can.
as nothing can weigh with them, use what persuasion ye can.
c-acp pix vmb vvi p-acp pno32, vvb r-crq n1 pn22 vmb.
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9542
And therfore Saint Paule sayeth, that if we be not quiet one with another, wee cannot bee knit intoo the bodie of our Lord Iesus Christ,
And Therefore Saint Paul Saith, that if we be not quiet one with Another, we cannot be knit into the body of our Lord Iesus christ,
cc av n1 np1 vvz, cst cs pns12 vbb xx j-jn pi p-acp n-jn, pns12 vmbx vbi vvn p-acp dt n1 pp-f po12 n1 np1 np1,
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and (besydes that,) as much as lyeth in vs, we deface Gods image in vs, by giuing head so too our passions too chafe after that fashyon,
and (besides that,) as much as lies in us, we deface God's image in us, by giving head so too our passion too chafe After that fashion,
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and too bee so hot one ageinst another.
and too be so hight one against Another.
cc av vbi av j pi p-acp n-jn.
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9545
Now it should seeme by al lykelyhod that he ment to take this common saying as drawen out of the fourth Psalme:
Now it should seem by all lykelyhod that he meant to take this Common saying as drawn out of the fourth Psalm:
av pn31 vmd vvi p-acp d n1 cst pns31 vvd pc-acp vvi d j n-vvg c-acp vvn av pp-f dt ord n1:
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9546
not that he alledgeth the Psalme too report the naturall sense of it: but too apply it too his owne purpose.
not that he allegeth the Psalm too report the natural sense of it: but too apply it too his own purpose.
xx d pns31 vvz dt n1 av vvi dt j n1 pp-f pn31: cc-acp av vvi pn31 av po31 d n1.
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9547
For wee may well take many textes of Scripture, and apply them too dyuers things,
For we may well take many texts of Scripture, and apply them too Diverse things,
c-acp pns12 vmb av vvi d n2 pp-f n1, cc vvi pno32 av j n2,
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9548
howbeeit without altering of any thing in them, and yit notwithstanding they shall abyde in their naturall sense styll.
howbeit without altering of any thing in them, and yet notwithstanding they shall abide in their natural sense still.
a-acp p-acp vvg pp-f d n1 p-acp pno32, cc av c-acp pns32 vmb vvi p-acp po32 j n1 av.
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9549
Euen so, too the end that S. Paules saying myght bee the better receyued: he sayeth, Bee angrie, and sin not, as though it had bin a common saying,
Eve so, too the end that S. Paul's saying might be the better received: he Saith, be angry, and sin not, as though it had been a Common saying,
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Let not the sunne go dovvne vppon your anger, 27 Nother giue yee place too the diuell.
Let not the sun go down upon your anger, 27 Nother give ye place too the Devil.
vvb xx dt n1 vvb a-acp p-acp po22 n1, crd np1 vvi pn22 n1 av dt n1.
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Forasmuch therfore as he sawe such wilful stubbornnesse in his enemyes, he sayeth vntoo them, Bee yee angrie, and yee shal not sin.
Forasmuch Therefore as he saw such wilful stubbornness in his enemies, he Saith unto them, be ye angry, and ye shall not sin.
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9554
Whereby he dooth vs too wit, that the cause why they were so caryed away with rage ageinst him, was, that there was nother feare of God,
Whereby he doth us too wit, that the cause why they were so carried away with rage against him, was, that there was neither Fear of God,
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9555
nor honestie, nor conscience that could hold them backe any more, but that they were become as wyld beastes.
nor honesty, nor conscience that could hold them back any more, but that they were become as wild beasts.
ccx n1, ccx n1 cst vmd vvi pno32 av d dc, cc-acp cst pns32 vbdr vvn p-acp j n2.
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9556
And that is the cause why he sayeth, Bee angrie: that is too say, Enter a little intoo questioning and reasoning with your selues: examin what yee bee dooing:
And that is the cause why he Saith, be angry: that is too say, Enter a little into questioning and reasoning with your selves: examine what ye be doing:
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9557
and then will yeee not sin any more. If euery of you will go intoo his chamber, and bethinke himself aduyzedly:
and then will yeee not since any more. If every of you will go into his chamber, and bethink himself aduyzedly:
cc av vmb vvi xx n1 av-d dc. cs d pp-f pn22 vmb vvi p-acp po31 n1, cc vvi px31 av-vvn:
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yee shal perceyue, that hithertoo yee haue bin driuen by diuelish rage.
ye shall perceive, that hitherto ye have been driven by devilish rage.
pn22 vmb vvi, cst av pn22 vhb vbn vvn p-acp j n1.
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9559
Now this doctrine is ryght necessarie for all men, bycause wee see what headinesse there is in vs, insomuch that wee haue no sooner conceyued any toy in our head,
Now this Doctrine is right necessary for all men, Because we see what headiness there is in us, insomuch that we have no sooner conceived any toy in our head,
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9560
but that by and by without inquyring of Gods will, or without asking counsell at his mouth,
but that by and by without inquiring of God's will, or without asking counsel At his Mouth,
cc-acp cst p-acp cc a-acp p-acp vvg pp-f n2 vmb, cc p-acp vvg n1 p-acp po31 n1,
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as the Prophet Esay exhorteth vs too doo:
as the Prophet Isaiah exhorteth us to do:
c-acp dt n1 np1 vvz pno12 pc-acp vdi:
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9562
wee take the thing that wee haue conceyued, for good, and will needes subdewe all men too our lyking.
we take the thing that we have conceived, for good, and will needs subdue all men too our liking.
pns12 vvb dt n1 cst pns12 vhb vvn, p-acp j, cc vmb av vvi d n2 av po12 n-vvg.
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9563
And therefore the cause why wee ouershoote our selues so much, is, that wee enter not intoo examination of the matter with our selues, that wee myght discerne betweene the good and the euill,
And Therefore the cause why we overshoot our selves so much, is, that we enter not into examination of the matter with our selves, that we might discern between the good and the evil,
cc av dt n1 c-crq pns12 vvi po12 n2 av av-d, vbz, cst pns12 vvb xx p-acp n1 pp-f dt n1 p-acp po12 n2, cst pns12 vmd vvi p-acp dt j cc dt n-jn,
(35) sermon (DIV2)
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9564
euen by yeelding God his due authoritie, in giuing eare with all reuerence and modestie, too the things that he sheweth vs by his woord.
even by yielding God his due Authority, in giving ear with all Reverence and modesty, too the things that he shows us by his word.
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9565
Then haue wee neede too bee angrie, that is too say, too bee greeued with our selues,
Then have we need too be angry, that is too say, too be grieved with our selves,
av vhb pns12 vvb av vbi j, cst vbz av vvb, av vbi vvn p-acp po12 n2,
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9566
and too complayne of our selues, that wee sooth not our selues as wee haue bin woont too doo.
and too complain of our selves, that we sooth not our selves as we have been wont to do.
cc av vvi pp-f po12 n2, cst pns12 n1 xx po12 n2 c-acp pns12 vhb vbn vvn pc-acp vdi.
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9567
If wee doo so, wee shall not sin:
If we do so, we shall not sin:
cs pns12 vdi av, pns12 vmb xx vvi:
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9568
that is too say, the great malapartnesse that is so deeply rooted in vs, will soone bee abated:
that is too say, the great malapartnesse that is so deeply rooted in us, will soon be abated:
cst vbz av vvb, dt j n1 cst vbz av av-jn vvn p-acp pno12, vmb av vbb vvn:
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for wee shall abhorre too fyght ageinst God: and if our affections get aforehande with vs, God will set in foote ageinst them,
for we shall abhor too fight against God: and if our affections get aforehand with us, God will Set in foot against them,
c-acp pns12 vmb vvi av vvi p-acp np1: cc cs po12 n2 vvb av p-acp pno12, np1 vmb vvi p-acp n1 p-acp pno32,
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and say, how nowe? will yee make warre ageinst mee vnawares? Now heeruppon Saint Paule sayeth, Bee yee angry, and sin not.
and say, how now? will ye make war against me unawares? Now Hereupon Saint Paul Saith, be ye angry, and sin not.
cc vvi, c-crq av? vmb pn22 vvi n1 p-acp pno11 av-j? av av n1 np1 vvz, vbb pn22 j, cc vvb xx.
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9571
As if he should say, my frendes, what maketh you too storme so one ageinst another? For if neuer so little a fault bee committed ageinst you, yee bee streyte in a chafe,
As if he should say, my Friends, what makes you too storm so one against Another? For if never so little a fault be committed against you, ye be straight in a chafe,
c-acp cs pns31 vmd vvi, po11 n2, r-crq vvz pn22 av n1 av crd p-acp n-jn? p-acp cs av-x av j dt n1 vbi vvn p-acp pn22, pn22 vbb av p-acp dt n1,
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9572
and would rend vp heauen and earth too bee reuenged of the offence, and yit in the meane season yee haue matter ynough too bee offended euery one with himself.
and would rend up heaven and earth too be revenged of the offence, and yet in the mean season ye have matter enough too be offended every one with himself.
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Neuer go from your owne persons too seeke cause of anger:
Never go from your own Persons too seek cause of anger:
av-x vvb p-acp po22 d n2 av vvi n1 pp-f n1:
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for how many wayes offend you God euery day? Yee ceasse not too prouoke him early and late.
for how many ways offend you God every day? Ye cease not too provoke him early and late.
c-acp c-crq d n2 vvb pn22 np1 d n1? pn22 vvb xx av vvi pno31 av-j cc av-j.
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And yit if one touche but the tip of your finger, yee are by and by in a pelting chafe.
And yet if one touch but the tip of your finger, ye Are by and by in a pelting chafe.
cc av cs pi vvb p-acp dt n1 pp-f po22 n1, pn22 vbr p-acp cc a-acp p-acp dt j-vvg n1.
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9576
And what is the cause therof, but that (as it seemeth) yee haue conspyred with Satan too tormente your selues so? You beare your selues on hand yee shall bee well in quiet when yee haue reuenged the wrong that hath bin doone vntoo you.
And what is the cause thereof, but that (as it seems) ye have conspired with Satan too tormente your selves so? You bear your selves on hand ye shall be well in quiet when ye have revenged the wrong that hath been done unto you.
cc q-crq vbz dt n1 av, cc-acp d (c-acp pn31 vvz) pn22 vhb vvn p-acp np1 av fw-mi po22 n2 av? pn22 vvb po22 n2 p-acp n1 pn22 vmb vbi av p-acp j-jn c-crq pn22 vhb vvn dt n-jn cst vhz vbn vdn p-acp pn22.
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9577
But it is a cursed quietnesse, when men are so at rest, by being reuenged vppon those that haue offended them.
But it is a cursed quietness, when men Are so At rest, by being revenged upon those that have offended them.
p-acp pn31 vbz dt j-vvn n1, c-crq n2 vbr av p-acp n1, p-acp vbg vvn p-acp d cst vhb vvn pno32.
(35) sermon (DIV2)
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The way then too asswage all these wicked heates, is for euery man too thinke with himself, that he shall surely haue ynough wherfore too bee greeued with himself,
The Way then too assuage all these wicked heats, is for every man too think with himself, that he shall surely have enough Wherefore too be grieved with himself,
dt n1 av av vvi d d j n2, vbz p-acp d n1 av vvi p-acp px31, cst pns31 vmb av-j vhi d c-crq av vbi vvn p-acp px31,
(35) sermon (DIV2)
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and too bee angrie with himself, and too bee reuenged of himself.
and too be angry with himself, and too be revenged of himself.
cc av vbi j p-acp px31, cc av vbi vvn pp-f px31.
(35) sermon (DIV2)
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According wheruntoo, Saint Paule in the second too the Corinthians, declaring what trew repentance is, alledgeth the sorinesse which wee conceyue vppon the knowing of our sinnes, saying that the said sorines bringeth with it a greef, which suffereth vs not to be in quiet and rest, According wheruntoo, Saint Paul in the second too the Corinthians, declaring what true Repentance is, allegeth the sorinesse which we conceive upon the knowing of our Sins, saying that the said sorines brings with it a grief, which suffers us not to be in quiet and rest,
vvg av, n1 np1 p-acp dt ord av dt njp2, vvg r-crq j n1 vbz, vvz dt n1 r-crq pns12 vvi p-acp dt vvg pp-f po12 n2, vvg cst dt j-vvn n1 vvz p-acp pn31 dt n1, r-crq vvz pno12 xx pc-acp vbi p-acp j-jn cc n1,
(35) sermon (DIV2)
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but maketh vs to fall to stomaking ageinst our selues, in consideration of the terriblenesse of Gods wrath which wee haue prouoked ageinst vs,
but makes us to fallen to stomaching against our selves, in consideration of the terribleness of God's wrath which we have provoked against us,
cc-acp vvz pno12 pc-acp vvi p-acp vvg p-acp po12 n2, p-acp n1 pp-f dt n1 pp-f npg1 n1 r-crq pns12 vhb vvn p-acp pno12,
(35) sermon (DIV2)
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and yit notwithstanding suffereth vs not too ceasse too bee still of good hope, by resting vppon Gods goodnesse and mercie.
and yet notwithstanding suffers us not too cease too be still of good hope, by resting upon God's Goodness and mercy.
cc av a-acp vvz pno12 xx av vvi av vbi av pp-f j n1, p-acp vvg p-acp ng1 n1 cc n1.
(35) sermon (DIV2)
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Therfore if one bee once come too the poynt that they can bee angrie with themselues,
Therefore if one be once come too the point that they can be angry with themselves,
av cs pi vbi a-acp vvn av dt n1 cst pns32 vmb vbi j p-acp px32,
(35) sermon (DIV2)
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when they knowe they haue sinned, and seeke not too bee reuenged of their enemyes, but rather are redie too doo them good, and doo pray for them:
when they know they have sinned, and seek not too be revenged of their enemies, but rather Are ready to do them good, and do pray for them:
c-crq pns32 vvb pns32 vhb vvn, cc vvb xx av vbi vvn pp-f po32 n2, cc-acp av-c vbr j pc-acp vdi pno32 j, cc vdi vvi p-acp pno32:
(35) sermon (DIV2)
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that is a good exercyze, and euery man ought too spend himself in that battell:
that is a good exercyze, and every man ought too spend himself in that battle:
cst vbz dt j n1, cc d n1 vmd av vvi px31 p-acp d n1:
(35) sermon (DIV2)
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for surelye they bee good and holye passions, when a mans anger proceedeth of a zeale too Godward,
for surely they be good and holy passion, when a men anger Proceedeth of a zeal too Godward,
p-acp av-j pns32 vbi j cc j n2, c-crq dt ng1 n1 vvz pp-f dt n1 av n1,
(35) sermon (DIV2)
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and of a loue that he beareth towards him. And if wee doo so: that is too say, if euery of vs bee greeued at his owne vyces:
and of a love that he bears towards him. And if we do so: that is too say, if every of us be grieved At his own vices:
cc pp-f dt n1 cst pns31 vvz p-acp pno31. cc cs pns12 vdi av: cst vbz av vvb, cs d pp-f pno12 vbi vvn p-acp po31 d n2:
(35) sermon (DIV2)
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certeinly wee shall neuer fynd leysure too be at emnity with other folkes, or too spyte our neyghbours:
Certainly we shall never find leisure too be At Enmity with other folks, or too spite our neighbours:
av-j pns12 vmb av-x vvi n1 av vbi p-acp n1 p-acp j-jn n2, cc av vvi po12 n2:
(35) sermon (DIV2)
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but if wee haue a trew zeale too Gods honour:
but if we have a true zeal too God's honour:
cc-acp cs pns12 vhb dt j n1 av npg1 n1:
(35) sermon (DIV2)
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vndoubtedly wee will forget the offences that are committed ageinst vs, and not bee so hastie as too say, I will mayntayne myne honour or honestie.
undoubtedly we will forget the offences that Are committed against us, and not be so hasty as too say, I will maintain mine honour or honesty.
av-j pns12 vmb vvi dt n2 cst vbr vvn p-acp pno12, cc xx vbi av j c-acp av vvi, pns11 vmb vvi po11 n1 cc n1.
(35) sermon (DIV2)
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For wee shall haue another greater and woorthyer let too hold vs backe:
For we shall have Another greater and woorthyer let too hold us back:
c-acp pns12 vmb vhi j-jn jc cc jc vvb av vvb pno12 av:
(35) sermon (DIV2)
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that is too wit, the reuenging of the fault which wee our selues haue committed ageinst God,
that is too wit, the revenging of the fault which we our selves have committed against God,
cst vbz av n1, dt j-vvg pp-f dt n1 r-crq pns12 po12 n2 vhb vvn p-acp np1,
(35) sermon (DIV2)
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and whereby he hath bin dishonored as much as in vs lay, and the forgetting of the offence that hath bin committed ageinst our selues.
and whereby he hath been dishonoured as much as in us lay, and the forgetting of the offence that hath been committed against our selves.
cc c-crq pns31 vhz vbn vvn p-acp d c-acp p-acp pno12 vvi, cc dt vvg pp-f dt n1 cst vhz vbn vvn p-acp po12 n2.
(35) sermon (DIV2)
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Thus yee see in effect what wee haue too consider vppon this, where Saint Paule sheweth vs, that men must turne their eyes away from the occasions which they may conceyue too bee reuenged of others.
Thus ye see in Effect what we have too Consider upon this, where Saint Paul shows us, that men must turn their eyes away from the occasions which they may conceive too be revenged of Others.
av pn22 vvb p-acp n1 r-crq pns12 vhb av vvi p-acp d, c-crq n1 np1 vvz pno12, cst n2 vmb vvi po32 n2 av p-acp dt n2 r-crq pns32 vmb vvi av vbi vvn pp-f n2-jn.
(35) sermon (DIV2)
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For if a fly doo but come ouerthwart our eyes, wee bee by and by in a spytefull choler, in so much as there needeth no more too make vs fall out with euery body that doth any thing which mislyketh vs. So then let vs learne to forsake our selues,
For if a fly do but come overthwart our eyes, we be by and by in a spiteful choler, in so much as there needs no more too make us fallen out with every body that does any thing which misliketh us So then let us Learn to forsake our selves,
p-acp cs dt n1 vdi cc-acp vvb a-acp po12 n2, pns12 vbb p-acp cc a-acp p-acp dt j n1, p-acp av av-d c-acp pc-acp vvz av-dx av-dc av vvb pno12 vvi av p-acp d n1 cst vdz d n1 r-crq vvz pno12 av av vvb pno12 vvi pc-acp vvi po12 n2,
(35) sermon (DIV2)
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and to thinke euery of vs vppon our owne faultes, that wee may bee so displeased with them,
and to think every of us upon our own Faults, that we may be so displeased with them,
cc pc-acp vvi d pp-f pno12 p-acp po12 d n2, cst pns12 vmb vbi av vvn p-acp pno32,
(35) sermon (DIV2)
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as it may rid away our cholericknesse, wherethrough wee fall too fyghting ageinst God, and make vs too bee angry at the great number of vyces whertoo wee bee too much giuen.
as it may rid away our cholericknesse, wherethrough we fallen too fighting against God, and make us too be angry At the great number of vices whertoo we be too much given.
c-acp pn31 vmb vvi av po12 n1, c-crq pns12 vvb av j-vvg p-acp np1, cc vvb pno12 av vbi j p-acp dt j n1 pp-f n2 av pns12 vbb av av-d vvn.
(35) sermon (DIV2)
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That is the thyng which wee haue too remember in the first place.
That is the thing which we have too Remember in the First place.
cst vbz dt n1 r-crq pns12 vhb av vvb p-acp dt ord n1.
(35) sermon (DIV2)
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And as touching the second poynt, wee will delay it vntill next the Sunday, at which tyme it shall by Gods leaue bee discoursed at length.
And as touching the second point, we will Delay it until next the Sunday, At which time it shall by God's leave be discoursed At length.
cc c-acp vvg dt ord n1, pns12 vmb vvi pn31 p-acp ord dt np1, p-acp r-crq n1 pn31 vmb p-acp ng1 n1 vbi vvn p-acp n1.
(35) sermon (DIV2)
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Now let vs fall downe before the maiest•e of our good God, with acknowledgment of our sinnes, praying him too make vs perceyue them more and more,
Now let us fallen down before the maiest•e of our good God, with acknowledgment of our Sins, praying him too make us perceive them more and more,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 vvi pno32 n1 cc av-dc,
(35) sermon (DIV2)
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and therwithall too inlyghten vs so by the doctrine of the Gospell, as wee may espye our owne sinnes and shamefulnesse,
and therewithal too inlyghten us so by the Doctrine of the Gospel, as we may espy our own Sins and shamefulness,
cc av av vvi pno12 av p-acp dt n1 pp-f dt n1, c-acp pns12 vmb vvi po12 d n2 cc n1,
(35) sermon (DIV2)
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and bee ashamed of our selues, and also behold the ryghtuousnesse which hath bin shewed vs in our Lord Iesus Christ,
and be ashamed of our selves, and also behold the Righteousness which hath been showed us in our Lord Iesus christ,
cc vbi j pp-f po12 n2, cc av vvb dt n1 r-crq vhz vbn vvn pno12 p-acp po12 n1 np1 np1,
(35) sermon (DIV2)
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and tend thereuntoo with indeuer too bee fashyoned therafter, so as wee may come dayly neerer and neerer theruntoo,
and tend thereunto with endeavour too be fashyoned thereafter, so as we may come daily nearer and nearer theruntoo,
cc vvb av p-acp n1 av vbi vvn av, av c-acp pns12 vmb vvi av-j av-jc cc av-jc av,
(35) sermon (DIV2)
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vntill wee cleaue throughly vntoo it:
until we cleave thoroughly unto it:
c-acp pns12 vvb av-j p-acp pn31:
(35) sermon (DIV2)
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and that in the meane tyme he beare with our infirmities, graunting vs the grace too amend them from day too day, in hope that he will shewe himself mercifull toowardes vs,
and that in the mean time he bear with our infirmities, granting us the grace too amend them from day too day, in hope that he will show himself merciful toowardes us,
cc cst p-acp dt j n1 pns31 vvi p-acp po12 n2, vvg pno12 dt n1 av vvi pno32 p-acp n1 av n1, p-acp n1 cst pns31 vmb vvi px31 j n2 pno12,
(35) sermon (DIV2)
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so wee play the Iudges ageinst our owne selues in condemning all the vyces which wee perceyue too be in vs. That it maye please him too graunt this grace, not onely too vs,
so we play the Judges against our own selves in condemning all the vices which we perceive too be in us That it may please him too grant this grace, not only too us,
av pns12 vvb dt n2 p-acp po12 d n2 p-acp vvg d dt n2 r-crq pns12 vvb av vbb p-acp pno12 cst pn31 vmb vvi pno31 av vvi d n1, xx av-j av pno12,
(35) sermon (DIV2)
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but also too all people and Nations of the earth. &c.
but also too all people and nations of the earth. etc.
cc-acp av av d n1 cc n2 pp-f dt n1. av
(35) sermon (DIV2)
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28 Let him that stole, steale no more:
28 Let him that stole, steal no more:
crd vvb pno31 cst vvd, vvi dx av-dc:
(36) sermon (DIV2)
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but let him rather labour, woorking vvith his handes in the thing that is good, that he may haue too giue vntoo him that needeth.
but let him rather labour, working with his hands in the thing that is good, that he may have too give unto him that needs.
cc-acp vvb pno31 av-c n1, vvg p-acp po31 n2 p-acp dt n1 cst vbz j, cst pns31 vmb vhi av vvn p-acp pno31 cst vvz.
(36) sermon (DIV2)
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and haue some remnant of discretion left in them too say, I doo amisse, and how much so euer they soothe themselues,
and have Some remnant of discretion left in them too say, I do amiss, and how much so ever they sooth themselves,
cc vhb d n1 pp-f n1 vvn p-acp pno32 av vvi, pns11 vdi av, cc c-crq d av av pns32 vvb px32,
(39) sermon (DIV2)
579
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WEe saw the last Sōday, that if euery of vs looked well too himself and too his owne vyces, wee shoud haue ynough wherwith to stay our chafing and choler, from wreaking our wrath vppon such as offend vs. For wee bee so wayward of our selues alredy, that a small thing will put vs out of pacience.
we saw the last Sōday, that if every of us looked well too himself and too his own vices, we should have enough wherewith to stay our chafing and choler, from wreaking our wrath upon such as offend us For we be so wayward of our selves already, that a small thing will put us out of patience.
pns12 vvd dt ord np1, cst cs d pp-f pno12 vvn av av px31 cc av po31 d n2, pns12 vmd vhi av-d c-crq pc-acp vvi po12 j-vvg cc n1, p-acp vvg po12 n1 p-acp d c-acp vvi pno12 c-acp pns12 vbb av j pp-f po12 n2 av, cst dt j n1 vmb vvi pno12 av pp-f n1.
(36) sermon (DIV2)
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And therfore the fault that another man committes ageinst vs, be it neuer so little, will alwayes set vs in a chafe.
And Therefore the fault that Another man Committees against us, be it never so little, will always Set us in a chafe.
cc av dt n1 cst j-jn n1 vvz p-acp pno12, vbb pn31 av-x av j, vmb av vvi pno12 p-acp dt n1.
(36) sermon (DIV2)
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And why? Bycause wee take too much leyzure too looke vppon other mens faultes, and in the meane whyle forget our owne.
And why? Because we take too much leyzure too look upon other men's Faults, and in the mean while forget our own.
cc q-crq? c-acp pns12 vvb av d j-jn av vvi p-acp j-jn ng2 n2, cc p-acp dt j n1 vvi po12 d.
(36) sermon (DIV2)
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The remedy then which is set vs downe heere to keepe vs from being so soone and so lyghly offended at other mens faultes, is, that euery of vs enter intoo himself,
The remedy then which is Set us down Here to keep us from being so soon and so lyghly offended At other men's Faults, is, that every of us enter into himself,
dt n1 av r-crq vbz vvn pno12 a-acp av pc-acp vvi pno12 p-acp vbg av av cc av av-j vvn p-acp j-jn ng2 n2, vbz, cst d pp-f pno12 vvi p-acp px31,
(36) sermon (DIV2)
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and vexe and chafe himself there, when he sees himself so wretched as all of vs are.
and vex and chafe himself there, when he sees himself so wretched as all of us Are.
cc vvi cc vvi px31 a-acp, c-crq pns31 vvz px31 av j c-acp d pp-f pno12 vbr.
(36) sermon (DIV2)
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Now after that Saint Paule hath shewed that it were much better and more for our behoof too bee bee greeued at our owne vyces,
Now After that Saint Paul hath showed that it were much better and more for our behoof too be be grieved At our own vices,
av p-acp d n1 np1 vhz vvn cst pn31 vbdr av-d jc cc av-dc p-acp po12 n1 av vbi vbi vvn p-acp po12 d n2,
(36) sermon (DIV2)
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than at euery small occasion, when men behaue not themselues too our lyking: he addeth theruntoo, Let not the Sunne go downe vppon your anger.
than At every small occasion, when men behave not themselves too our liking: he adds theruntoo, Let not the Sun go down upon your anger.
cs p-acp d j n1, c-crq n2 vvi xx px32 av po12 n-vvg: pns31 vvz av, vvb xx dt n1 vvb a-acp p-acp po22 n1.
(36) sermon (DIV2)
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We must not vnderstand by this, that S. Paul ment to acquite such as are soone angrie, & soone appeazed:
We must not understand by this, that S. Paul meant to acquit such as Are soon angry, & soon appeased:
pns12 vmb xx vvi p-acp d, cst n1 np1 vvd pc-acp vvi d c-acp vbr av j, cc av vvn:
(36) sermon (DIV2)
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for it is a vice worthy of blame.
for it is a vice worthy of blame.
c-acp pn31 vbz dt n1 j pp-f n1.
(36) sermon (DIV2)
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9621
And although it bee more excuzable than the feeding of a displeazure which turneth too rancour or hatred:
And although it be more excuzable than the feeding of a displeazure which turns too rancour or hatred:
cc cs pn31 vbb av-dc j cs dt n-vvg pp-f dt n1 r-crq vvz av n1 cc n1:
(36) sermon (DIV2)
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yit notwithstanding we cannot bee so soone pacifyed, but that wee shall haue offended God alredye with our choler.
yet notwithstanding we cannot be so soon pacified, but that we shall have offended God already with our choler.
av c-acp pns12 vmbx vbi av av vvn, cc-acp cst pns12 vmb vhi vvn np1 av p-acp po12 n1.
(36) sermon (DIV2)
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For wee heare what is sayd euen by the mouth of our Lord Iesus Christ:
For we hear what is said even by the Mouth of our Lord Iesus christ:
c-acp pns12 vvb r-crq vbz vvn av p-acp dt n1 pp-f po12 n1 np1 np1:
(36) sermon (DIV2)
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namely that if wee shewe any signe of displeazure at all, and it be as it were but by grunting betweene the teeth wee bee alreadye in daunger of hel fyre before God. namely that if we show any Signen of displeazure At all, and it be as it were but by grunting between the teeth we be already in danger of hell fire before God.
av cst cs pns12 vvb d n1 pp-f n1 p-acp d, cc pn31 vbi c-acp pn31 vbdr cc-acp p-acp vvg p-acp dt n2 pns12 vbb av p-acp n1 pp-f n1 n1 p-acp np1.
(36) sermon (DIV2)
519
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9625
Wee shal not neede too haue giuen any blowe, nor too haue doone any open wrong wherby wee myght bee brought before a Iustice:
we shall not need too have given any blow, nor too have done any open wrong whereby we might be brought before a justice:
pns12 vmb xx vvi av vhb vvn d n1, ccx av vhb vdn d j n-jn c-crq pns12 vmd vbi vvn p-acp dt n1:
(36) sermon (DIV2)
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if wee haue but only offended so farre as too haue conceyued any pritch, there is no excuce for vs. And therfore when Saint Paule forbiddeth vs too feede our anger, he dooth not vtterly iustifye them that are gentle and easye too bee reconcyled, and will soone forgiue:
if we have but only offended so Far as too have conceived any pritch, there is no excuce for us And Therefore when Saint Paul forbiddeth us too feed our anger, he doth not utterly justify them that Are gentle and easy too be reconciled, and will soon forgive:
cs pns12 vhb cc-acp av-j vvn av av-j c-acp av vhi vvn d n1, pc-acp vbz dx n1 p-acp pno12 cc av c-crq n1 np1 vvz pno12 av vvi po12 n1, pns31 vdz xx av-j vvi pno32 cst vbr j cc j av vbi vvn, cc vmb av vvi:
(36) sermon (DIV2)
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for they bee blame woorthie alredie, as I sayd afore.
for they be blame worthy already, as I said afore.
c-acp pns32 vbb vvi j av, c-acp pns11 vvd a-acp.
(36) sermon (DIV2)
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9628
But he proceedeth here by degrees, as if he should say, my freends, if euery of vs thought vppon his owne sinnes, it is certeyne that wee should bee moued too mislyke of our selues,
But he Proceedeth Here by Degrees, as if he should say, my Friends, if every of us Thought upon his own Sins, it is certain that we should be moved too mislike of our selves,
p-acp pns31 vvz av p-acp n2, c-acp cs pns31 vmd vvi, po11 n2, cs d pp-f pno12 vvd p-acp po31 d n2, pn31 vbz j cst pns12 vmd vbi vvn av vvi pp-f po12 n2,
(36) sermon (DIV2)
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and he that hath a lyuely feeling of his owne faults, will arme himself therwith ageinst himself.
and he that hath a lively feeling of his own Faults, will arm himself therewith against himself.
cc pns31 cst vhz dt j n-vvg pp-f po31 d n2, vmb vvi px31 av p-acp px31.
(36) sermon (DIV2)
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For wee ought too haue a zele too Godward, as though wee were his attourneyes, and that zele ought too procure vs too condemne euill whersoeuer wee fynd it.
For we ought too have a zeal too Godward, as though we were his Attorneys, and that zeal ought too procure us too condemn evil wheresoever we find it.
c-acp pns12 vmd av vhi dt n1 av n1, c-acp cs pns12 vbdr po31 n2, cc d n1 vmd av vvi pno12 av vvi n-jn c-crq pns12 vvb pn31.
(36) sermon (DIV2)
519
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9632
But Anger is alwayes at our elbowe, yea and it dwelleth in vs, so as wee shall neuer bee so perfect as were too bee wisshed,
But Anger is always At our elbow, yea and it dwells in us, so as we shall never be so perfect as were to be wished,
p-acp n1 vbz av p-acp po12 n1, uh cc pn31 vvz p-acp pno12, av c-acp pns12 vmb av-x vbi av j c-acp vbdr pc-acp vbi j-vvn,
(36) sermon (DIV2)
519
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9633
so long as wee bee in this world. (Yit notwithstanding) howsoeuer the cace stand, let vs beware that wee suffer not our selues too bee possessed with inordinate passions.
so long as we be in this world. (Yet notwithstanding) howsoever the case stand, let us beware that we suffer not our selves too be possessed with inordinate passion.
av av-j c-acp pns12 vbb p-acp d n1. (av a-acp) c-acp dt n1 vvb, vvb pno12 vvi cst pns12 vvb xx po12 n2 av vbi vvn p-acp j n2.
(36) sermon (DIV2)
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9634
For if wee conceyue any hartburning, and go too bed vppon it:
For if we conceive any heartburning, and go too Bed upon it:
p-acp cs pns12 vvi d j-vvg, cc vvb av n1 p-acp pn31:
(36) sermon (DIV2)
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9635
surely wee shalbee poysoned by and by, and the mischeef wil not bee espyded so easly.
surely we shalbe poisoned by and by, and the mischief will not be espyded so Easily.
av-j pns12 vmb vvn p-acp cc a-acp, cc dt n1 vmb xx vbi vvn av av-j.
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9636
It is all one as if a man that felt him self alredye attached with infection of some disease, should linger in his miserie,
It is all one as if a man that felt him self already attached with infection of Some disease, should linger in his misery,
pn31 vbz d pi c-acp cs dt n1 cst vvd pno31 n1 av vvn p-acp n1 pp-f d n1, vmd vvi p-acp po31 n1,
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9637
and by all meanes possible eschewe the phisicion, and runne as farre backe from him as he possibly coulde,
and by all means possible eschew the Physician, and run as Far back from him as he possibly could,
cc p-acp d n2 j vvi dt n1, cc vvi c-acp av-j av p-acp pno31 c-acp pns31 av-j vmd,
(36) sermon (DIV2)
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9638
if he woulde offer too come too him:
if he would offer too come too him:
cs pns31 vmd vvi av vvn av pno31:
(36) sermon (DIV2)
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9639
and afterward when he would haue remedie, it is too late, bycause the disease is settled,
and afterwards when he would have remedy, it is too late, Because the disease is settled,
cc av c-crq pns31 vmd vhi n1, pn31 vbz av j, c-acp dt n1 vbz vvn,
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9640
& hath so ouergrowen him, that phisick cannot stand him in any stead.
& hath so overgrown him, that physic cannot stand him in any stead.
cc vhz av vvn pno31, cst n1 vmbx vvi pno31 p-acp d n1.
(36) sermon (DIV2)
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9641
Euen so is it with the man that is angrie, and contineweth in it without purging of the malice from his stomacke:
Eve so is it with the man that is angry, and contineweth in it without purging of the malice from his stomach:
np1 av vbz pn31 p-acp dt n1 cst vbz j, cc vvz p-acp pn31 p-acp vvg pp-f dt n1 p-acp po31 n1:
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9642
certeinly it is as if a man had some inward and vnespyed disease, which groweth so strong, as afterward it becommeth vncurable.
Certainly it is as if a man had Some inward and unespied disease, which grows so strong, as afterwards it becomes uncurable.
av-j pn31 vbz c-acp cs dt n1 vhd d j cc j-vvn-u n1, r-crq vvz av j, c-acp av pn31 vvz j-u.
(36) sermon (DIV2)
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9643
That is the second degree which Saint Paule hath set downe heere.
That is the second degree which Saint Paul hath Set down Here.
cst vbz dt ord n1 r-crq n1 np1 vhz vvn a-acp av.
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9644
First he sheweth vs how wee may bee faultlesse before God, in respect of anger and choler:
First he shows us how we may be faultless before God, in respect of anger and choler:
ord pns31 vvz pno12 c-crq pns12 vmb vbi j p-acp np1, p-acp n1 pp-f n1 cc n1:
(36) sermon (DIV2)
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9645
that is too wit, by thinking euery of vs vppon our owne faults, too condemne them,
that is too wit, by thinking every of us upon our own Faults, too condemn them,
cst vbz av n1, p-acp vvg d pp-f pno12 p-acp po12 d n2, av vvb pno32,
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9646
and too bee •orie for them, and too feele such anguishe of mynd for them, that wee bee as men half in a 〈 ◊ 〉.
and too be •orie for them, and too feel such anguish of mind for them, that we be as men half in a 〈 ◊ 〉.
cc av vbi j p-acp pno32, cc av vvb d n1 pp-f n1 p-acp pno32, cst pns12 vbb p-acp n2 j-jn p-acp dt 〈 sy 〉.
(36) sermon (DIV2)
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9647
That is a holy Anger, and such a one as God allow•th of.
That is a holy Anger, and such a one as God allow•th of.
cst vbz dt j n1, cc d dt pi p-acp np1 n1 pp-f.
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9648
And yit notwithstanding, forasmuch as wee bee ouerweake, if wee commit a fault, at leastwyse let vs not dubble it:
And yet notwithstanding, forasmuch as we be ouerweake, if we commit a fault, At leastwise let us not double it:
cc av a-acp, av c-acp pns12 vbb j, cs pns12 vvb dt n1, p-acp av vvb pno12 xx j-jn pn31:
(36) sermon (DIV2)
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9649
and though wee haue offended God, let it not make vs too multiply choler ageinst him,
and though we have offended God, let it not make us too multiply choler against him,
cc cs pns12 vhb vvn np1, vvb pn31 xx vvi pno12 av vvi n1 p-acp pno31,
(36) sermon (DIV2)
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9650
least the diuell get possession of vs, and wee cannot afterward abyde too bee brought backe agein intoo the good way,
lest the Devil get possession of us, and we cannot afterwards abide too be brought back again into the good Way,
cs dt n1 vvb n1 pp-f pno12, cc pns12 vmbx av vvi av vbi vvn av av p-acp dt j n1,
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9651
but our passions doo so ouermayster vs, as they make vs too followe them without end or measure.
but our passion do so ouermayster us, as they make us too follow them without end or measure.
cc-acp po12 n2 vdi av vvb pno12, c-acp pns32 vvb pno12 av vvi pno32 p-acp n1 cc n1.
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9673
let vs beware that wee doo not harden and foade our selues in our euill dooing,
let us beware that we do not harden and foade our selves in our evil doing,
vvb pno12 vvi cst pns12 vdi xx vvi cc vvi po12 n2 p-acp po12 j-jn vdg,
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9652
In any wyse let vs beware of that. That also is the cause why he sayeth, that wee giue place too the diuell,
In any wise let us beware of that. That also is the cause why he Saith, that we give place too the Devil,
p-acp d n1 vvb pno12 vvi pp-f d. cst av vbz dt n1 c-crq pns31 vvz, cst pns12 vvb n1 av dt n1,
(36) sermon (DIV2)
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9653
when the sunne goeth downe vppon our anger. when the sun Goes down upon our anger.
c-crq dt n1 vvz a-acp p-acp po12 n1.
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9654
It is trew, that wee haue no sooner tripped, but that diuell hath alredy had power ouer vs:
It is true, that we have no sooner tripped, but that Devil hath already had power over us:
pn31 vbz j, cst pns12 vhb dx av-c vvn, cc-acp cst n1 vhz av vhn n1 p-acp pno12:
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9655
howbeeit he is brydled in such wyse, that if wee bethink vs of our faults, and amend them, God suffereth him not too hold vs captiue as prisoners.
howbeit he is bridled in such wise, that if we bethink us of our Faults, and amend them, God suffers him not too hold us captive as Prisoners.
cs pns31 vbz vvn p-acp d n1, cst cs pns12 vvb pno12 pp-f po12 n2, cc vvi pno32, np1 vvz pno31 xx av vvi pno12 j-jn p-acp n2.
(36) sermon (DIV2)
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9656
But when we be so farre ouerseene as to take pritch, and to lyke wel of our owne testinesse,
But when we be so Far overseen as to take pritch, and to like well of our own testiness,
p-acp c-crq pns12 vbb av av-j vvn a-acp pc-acp vvi n1, cc p-acp av-j av pp-f po12 d n1,
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9657
and therupon to conceyue a number of fancies too rancle inward more and more: (I say) if wee bee at that poynt:
and thereupon to conceive a number of fancies too rankle inward more and more: (I say) if we be At that point:
cc av pc-acp vvi dt n1 pp-f n2 av vvb j av-dc cc av-dc: (pns11 vvb) cs pns12 vbb p-acp d n1:
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9658
wee haue giuen Satan entrance, he hath taken possession of vs, and afterward it is out of tyme for vs too wish too returne:
we have given Satan Entrance, he hath taken possession of us, and afterwards it is out of time for us too wish too return:
pns12 vhb vvn np1 n1, pns31 vhz vvn n1 pp-f pno12, cc av pn31 vbz av pp-f n1 p-acp pno12 av vvi av vvi:
(36) sermon (DIV2)
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9659
for the mischeef is rooted so deepe, and growen so strong, that medicines can not doo any more good, as I haue shewed alredy.
for the mischief is rooted so deep, and grown so strong, that medicines can not do any more good, as I have showed already.
c-acp dt n1 vbz vvn av av-jn, cc vvn av j, cst n2 vmb xx vdi d dc j, c-acp pns11 vhb vvn av.
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9660
Now we see S. Paules meaning. And therfore let vs put this doctrin in vre.
Now we see S. Paul's meaning. And Therefore let us put this Doctrine in use.
av pns12 vvb n1 npg1 n1. cc av vvb pno12 vvi d n1 p-acp n1.
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9661
The first poynt wherof is to examin well the euill that is in vs, that we may be angry with our selues,
The First point whereof is to examine well the evil that is in us, that we may be angry with our selves,
dt ord n1 c-crq vbz p-acp vvi av dt n-jn cst vbz p-acp pno12, cst pns12 vmb vbi j p-acp po12 n2,
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9662
and euery of vs be as a foe too himself, as driuen by a zeale to Godward, to hate & abhorre our owne vyces.
and every of us be as a foe too himself, as driven by a zeal to Godward, to hate & abhor our own vices.
cc d pp-f pno12 vbi c-acp dt n1 av px31, c-acp vvn p-acp dt n1 p-acp n1, pc-acp vvi cc vvi po12 d n2.
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9663
Let that be the first thing that we bestowe our studie vppon and then shall we haue wherupon too occupie well our chafing and choler,
Let that be the First thing that we bestow our study upon and then shall we have whereupon to occupy well our chafing and choler,
vvb cst vbb dt ord n1 cst pns12 vvb po12 n1 p-acp cc av vmb pns12 vhi c-crq pc-acp vvi av po12 j-vvg cc n1,
(36) sermon (DIV2)
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9664
& we shalbe no more so hasty to take pritch ageinst such as haue doone vs some wrong,
& we shall no more so hasty to take pritch against such as have done us Some wrong,
cc pns12 vmb av-dx av-dc av j pc-acp vvi n1 p-acp d c-acp vhb vdn pno12 d vvi,
(36) sermon (DIV2)
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9665
but wee will rather beare with them that haue fowly offended vs, bycause wee shall haue buzinesse ynough too serche out our owne imperfections.
but we will rather bear with them that have foully offended us, Because we shall have buzinesse enough too search out our own imperfections.
cc-acp pns12 vmb av-c vvi p-acp pno32 cst vhb av-j vvn pno12, c-acp pns12 vmb vhi n1 av-d av vvi av po12 d n2.
(36) sermon (DIV2)
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9666
And (as I sayd afore) wee shall the easlyer beare with other mennes misdealings,
And (as I said afore) we shall the easlyer bear with other men's misdealings,
cc (c-acp pns11 vvd a-acp) pns12 vmb dt av-jc vvi p-acp j-jn ng2 n2-jn,
(36) sermon (DIV2)
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9667
when wee perceyue our selues blame woorthie so many wayes, not towards mortall creatures only, but towards the liuing God.
when we perceive our selves blame worthy so many ways, not towards Mortal creatures only, but towards the living God.
c-crq pns12 vvb po12 n2 vvb j av d n2, xx p-acp j-jn n2 av-j, cc-acp p-acp dt j-vvg np1.
(36) sermon (DIV2)
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9668
For what are wee that wee should keepe such a stirre for euery wrong that is doone vs, seing wee craue forgiuenesse at Gods hand euery day (as necessitie also constreyneth vs) of the offences which wee haue committed ageinst his maiestie,
For what Are we that we should keep such a stir for every wrong that is done us, sing we crave forgiveness At God's hand every day (as necessity also constreyneth us) of the offences which we have committed against his majesty,
p-acp r-crq vbr pns12 d pns12 vmd vvi d dt n1 p-acp d n-jn cst vbz vdn pno12, vvg pns12 vvb n1 p-acp npg1 n1 d n1 (c-acp n1 av vvz pno12) pp-f dt n2 r-crq pns12 vhb vvn p-acp po31 n1,
(36) sermon (DIV2)
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9669
and wherthrough we haue brokē his ryghtuousnes? The very meane therfore to appease al wicked & excessiue cholericknesse, is that euery of vs be greeued & angry with him self,
and wherethrough we have broken his righteousness? The very mean Therefore to appease all wicked & excessive cholericknesse, is that every of us be grieved & angry with him self,
cc c-crq pns12 vhb vvn po31 n1? dt j j av pc-acp vvi d j cc j n1, vbz d d pp-f pno12 vbi vvn cc j p-acp pno31 n1,
(36) sermon (DIV2)
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9670
bycause he sees him self subiect too so many infirmities, or rather so many sinnes and vyces.
Because he sees him self Subject too so many infirmities, or rather so many Sins and vices.
c-acp pns31 vvz pno31 n1 j-jn av av d n2, cc av-c av d n2 cc n2.
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9671
And for the seconde poynt, if wee chaunce too stumble and fall through fraylty, that wee bee not so hild backe by the feare of God,
And for the seconde point, if we chance too Stumble and fallen through frailty, that we be not so held back by the Fear of God,
cc p-acp dt ord n1, cs pns12 vvb av vvi cc vvi p-acp n1, cst pns12 vbb xx av vvn av p-acp dt n1 pp-f np1,
(36) sermon (DIV2)
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9674
but as soone as wee feele anye vnmeasurable mouing in vs, let vs step before it, and indeuer too represse it:
but as soon as we feel any unmeasurable moving in us, let us step before it, and endeavour too repress it:
cc-acp c-acp av c-acp pns12 vvb d j n-vvg p-acp pno12, vvb pno12 vvi p-acp pn31, cc vvb av vvi pn31:
(36) sermon (DIV2)
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9675
let vs vse violence in that behalfe too subdew our passions that carye vs so away, making vs too skirmish so ageinst God and our neyghbours.
let us use violence in that behalf too subdue our passion that carry us so away, making us too skirmish so against God and our neighbours.
vvb pno12 vvi n1 p-acp d n1 av vvi po12 n2 cst vvi pno12 av av, vvg pno12 av vvi av p-acp np1 cc po12 n2.
(36) sermon (DIV2)
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9676
Thus must wee fyght manfully too brydle all our cholleriknesse.
Thus must we fight manfully too bridle all our cholleriknesse.
av vmb pns12 vvi av-j av vvi d po12 n1.
(36) sermon (DIV2)
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9677
Or else if any excesse haue escaped vs, let vs come back agein and bethink our selues better,
Or Else if any excess have escaped us, let us come back again and bethink our selves better,
cc av cs d n1 vhb vvn pno12, vvb pno12 vvi av av cc vvb po12 n2 av-jc,
(36) sermon (DIV2)
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9678
and let vs rid it away quickly, assuring our selues it is as a disease that requyreth speedie remedie,
and let us rid it away quickly, assuring our selves it is as a disease that requireth speedy remedy,
cc vvb pno12 vvi pn31 av av-j, vvg po12 n2 pn31 vbz p-acp dt n1 cst vvz j n1,
(36) sermon (DIV2)
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9679
or else it will ouergrowe in such wyze, as all succour shall come out of season. Let vs think vppon it.
or Else it will overgrow in such wyze, as all succour shall come out of season. Let us think upon it.
cc av pn31 vmb vvb p-acp d j, c-acp d n1 vmb vvi av pp-f n1. vvb pno12 vvi p-acp pn31.
(36) sermon (DIV2)
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9680
Now if Saint Paule had sayd no more but thus:
Now if Saint Paul had said no more but thus:
av cs n1 np1 vhd vvn dx dc cc-acp av:
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9681
my freends, let not the Sunne go downe vppon your anger, for if rancour doo once settle, it will not bee easly put away:
my Friends, let not the Sun go down upon your anger, for if rancour do once settle, it will not be Easily put away:
po11 n2, vvb xx dt n1 vvb a-acp p-acp po22 n1, c-acp cs n1 vdb a-acp vvi, pn31 vmb xx vbi av-j vvn av:
(36) sermon (DIV2)
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9682
it had bin much, and that warning ought too haue suffyzed vs. But the threate which he setteth downe with it in that he sayeth, Giue not place too the Diuel, ought too make the heares stand vp vpon our heads.
it had been much, and that warning ought too have suffyzed us But the threat which he sets down with it in that he Saith, Give not place too the devil, ought too make the hears stand up upon our Heads.
pn31 vhd vbn av-d, cc d n1 vmd av vhi vvn pno12 p-acp dt n1 r-crq pns31 vvz a-acp p-acp pn31 p-acp cst pns31 vvz, vvb xx n1 av dt n1, vmd av vvi dt n2 vvb a-acp p-acp po12 n2.
(36) sermon (DIV2)
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9683
Some in deede haue expounded it too bee spoken of the enemies of the fayth, which seeke occasion of slaundering it:
some in deed have expounded it too be spoken of the enemies of the faith, which seek occasion of slandering it:
d p-acp n1 vhb vvn pn31 av vbi vvn pp-f dt n2 pp-f dt n1, r-crq vvb n1 pp-f vvg pn31:
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9684
but it is easie too bee seene by the woords them selues, how hee intended too warne vs of a thing which wee ought too bee more afrayd of,
but it is easy too be seen by the words them selves, how he intended too warn us of a thing which we ought too be more afraid of,
cc-acp pn31 vbz j av vbi vvn p-acp dt n2 pno32 n2, c-crq pns31 vvd av vvb pno12 pp-f dt n1 r-crq pns12 vmd av vbi av-dc j pp-f,
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9685
and which will scare vs woorse:
and which will scare us Worse:
cc r-crq vmb vvi pno12 jc:
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9686
that is too wit, that the diuell getteth as it were the maystrie and dominion ouer vs,
that is too wit, that the Devil gets as it were the mastery and dominion over us,
cst vbz av n1, cst dt n1 vvz p-acp pn31 vbdr dt n1 cc n1 p-acp pno12,
(36) sermon (DIV2)
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9687
when wee feede any grudge and hartburning ageinst our brethren.
when we feed any grudge and heartburning against our brothers.
c-crq pns12 vvb d n1 cc j-vvg p-acp po12 n2.
(36) sermon (DIV2)
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9688
Now then, which of vs wil not quake for feare, when he heareth of his subiecton vntoo Satan,
Now then, which of us will not quake for Fear, when he hears of his subjection unto Satan,
av av, r-crq pp-f pno12 vmb xx vvi p-acp n1, c-crq pns31 vvz pp-f po31 n1 p-acp np1,
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9689
as if he were in his bonds lyke a prisoner? And yit for all that we take no heede of the things that are told vs heere.
as if he were in his bonds like a prisoner? And yet for all that we take no heed of the things that Are told us Here.
c-acp cs pns31 vbdr p-acp po31 n2 av-j dt n1? cc av p-acp d cst pns12 vvb dx n1 pp-f dt n2 cst vbr vvn pno12 av.
(36) sermon (DIV2)
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9690
For S. Paul hath vttered Gods sentence, which is, that if wee pursue our anger and hartburning ageinst such as haue offended vs, it is all one as if wee wilfully passed an obligation too Satan, too bee hild as thralles vnder his tyrannie.
For S. Paul hath uttered God's sentence, which is, that if we pursue our anger and heartburning against such as have offended us, it is all one as if we wilfully passed an obligation too Satan, too be held as thralls under his tyranny.
p-acp n1 np1 vhz vvn npg1 n1, r-crq vbz, cst cs pns12 vvb po12 n1 cc j-vvg p-acp d c-acp vhb vvn pno12, pn31 vbz d pi c-acp cs pns12 av-j vvd dt n1 av np1, av vbi vvn p-acp n2 p-acp po31 n1.
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9691
So much the more therfyre dooth it stand vs on hand too bethink our selues aduyzedly, that if that vyce cannot be througly amended at the first brunt, wee may at lestwyze bee well ware that it doo not so settle in vs,
So much the more therfyre doth it stand us on hand too bethink our selves aduyzedly, that if that vice cannot be thoroughly amended At the First brunt, we may At lestwyze be well aware that it do not so settle in us,
av av-d dt av-dc av vdz pn31 vvi pno12 p-acp n1 av vvb po12 n2 av-vvn, cst cs d n1 vmbx vbi av-j vvn p-acp dt ord n1, pns12 vmb p-acp av vbi av j cst pn31 vdb xx av vvi p-acp pno12,
(36) sermon (DIV2)
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9692
as that we cannot bee set at one agein, or that wee should pursue our quarells,
as that we cannot be Set At one again, or that we should pursue our quarrels,
c-acp cst pns12 vmbx vbi vvn p-acp pi av, cc cst pns12 vmd vvi po12 n2,
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9693
or that men should not bee able too wey with vs, vntill wee haue taken some reuendgment.
or that men should not be able too weigh with us, until we have taken Some reuendgment.
cc d n2 vmd xx vbi j av vvi p-acp pno12, c-acp pns12 vhb vvn d n1.
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9695
And euen for that cause is it sayd, that when men doo fret and chafe after that fashion, of one diuell there are made •wayne.
And even for that cause is it said, that when men do fret and chafe After that fashion, of one Devil there Are made •wayne.
cc av p-acp d n1 vbz pn31 vvn, cst c-crq n2 vdi vvi cc vvi p-acp d n1, pp-f crd n1 pc-acp vbr vvn n1.
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9696
And why? For God is alredy offended at my neyghbour for dooing mee wrong,
And why? For God is already offended At my neighbour for doing me wrong,
cc q-crq? p-acp np1 vbz av vvn p-acp po11 n1 p-acp vdg pno11 n-jn,
(36) sermon (DIV2)
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9697
and if I also fal to stomaking of the matter on my part, & will needs requyte him with the lyke:
and if I also fall to stomaching of the matter on my part, & will needs requit him with the like:
cc cs pns11 av vvi p-acp vvg pp-f dt n1 p-acp po11 n1, cc vmb av vvd pno31 p-acp dt av-j:
(36) sermon (DIV2)
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9698
the diuell hath won vs bothe.
the Devil hath wone us both.
dt n1 vhz vvn pno12 d.
(36) sermon (DIV2)
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9699
I ought too pitie the soule that is after a sort stayed away alredye, and in the hygh way too perdition:
I ought too pity the soul that is After a sort stayed away already, and in the high Way too perdition:
pns11 vmd av vvi dt n1 cst vbz p-acp dt n1 vvd av av, cc p-acp dt j n1 av n1:
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9700
I ought too seeke too bee at one with him agein, and too salue the sore as much as is possible:
I ought too seek too be At one with him again, and too salve the soar as much as is possible:
pns11 vmd av vvi av vbi p-acp pi p-acp pno31 av, cc av vvi dt j c-acp d c-acp vbz j:
(36) sermon (DIV2)
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9701
now if I also do let the reynes looce, and cast my self intoo Satans •lauerie through the cursed libertie that I take:
now if I also do let the reins lose, and cast my self into Satan •lauerie through the cursed liberty that I take:
av cs pns11 av vdb vvi dt n2 j, cc vvd po11 n1 p-acp npg1 n1 p-acp dt j-vvn n1 cst pns11 vvb:
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9702
then getteth he the vpper hand of both parties.
then gets he the upper hand of both parties.
av vvz pns31 dt jc n1 pp-f d n2.
(36) sermon (DIV2)
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9703
So then, let vs beare this threatening well in mynd, whereby the holy Ghost ment too waken vs throughly, 〈 ◊ 〉 euery of vs myght stand vppon his gard, too beware of taking pritch or stomacke at thinges,
So then, let us bear this threatening well in mind, whereby the holy Ghost meant too waken us thoroughly, 〈 ◊ 〉 every of us might stand upon his guard, too beware of taking pritch or stomach At things,
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(36) sermon (DIV2)
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9704
least afterwarde wee conceyue such hatred, as may so harden vs, that there shall bee no more meanes too appeaze vs.
lest afterward we conceive such hatred, as may so harden us, that there shall be no more means too appease us
cs av pns12 vvi d n1, c-acp vmb av vvi pno12, cst a-acp vmb vbi dx dc n2 av vvi pno12
(36) sermon (DIV2)
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9705
Now hereuntoo S. Paule addeth another warning (as I haue declared already,) wherein he rebuketh the common vyces that are contrarie too the rule which our Lord giueth vs, too the intent wee should lyue as Gods children, knowing wheretoo wee bee called.
Now hereuntoo S. Paul adds Another warning (as I have declared already,) wherein he Rebuketh the Common vices that Are contrary too the Rule which our Lord gives us, too the intent we should live as God's children, knowing whereto we be called.
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(36) sermon (DIV2)
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9706
And nowe he speaketh of the Deceytes, Robberies, and Extorsions that are committed, when euery man is too much wedded too himselfe,
And now he speaks of the Deceits, Robberies, and Extortions that Are committed, when every man is too much wedded too himself,
cc av pns31 vvz pp-f dt n2, n2, cc n2 cst vbr vvn, c-crq d n1 vbz av av-d vvn av px31,
(36) sermon (DIV2)
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9707
and hath no conscience of other mennes harmes.
and hath no conscience of other men's harms.
cc vhz dx n1 pp-f j-jn ng2 n2.
(36) sermon (DIV2)
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9708
Let him then that stole (sayeth he) steale no more: but rather let him labour vvith his handes too doo the things that are good and profitable, Let him then that stole (Saith he) steal no more: but rather let him labour with his hands too do the things that Are good and profitable,
vvb pno31 av cst vvd (vvz pns31) vvb av-dx av-dc: cc-acp av-c vvb pno31 n1 p-acp po31 n2 av vdi dt n2 cst vbr j cc j,
(36) sermon (DIV2)
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9709
and vvheriwth he may succour such as haue neede. and vvheriwth he may succour such as have need.
cc n1 pns31 vmb vvi d c-acp vhb n1.
(36) sermon (DIV2)
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9710
Now wheras S. Paule speaketh heere of theft, he meaneth not such theeues as men punishe with whipping or with hanging:
Now whereas S. Paul speaks Here of theft, he means not such thieves as men Punish with whipping or with hanging:
av cs n1 np1 vvz av pp-f n1, pns31 vvz xx d n2 c-acp n2 vvb p-acp vvg cc p-acp vvg:
(36) sermon (DIV2)
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9711
but all manner of slyghtes and craftes that are vsed too get other mennes goods by euill practyzes,
but all manner of slyghtes and crafts that Are used too get other men's goods by evil practyzes,
cc-acp d n1 pp-f n2 cc n2 cst vbr vvn av vvi j-jn ng2 n2-j p-acp j-jn n2,
(36) sermon (DIV2)
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9712
as extorsions, bryberies, and all other lyke things.
as extortions, bryberies, and all other like things.
c-acp n2, n2, cc d n-jn av-j n2.
(36) sermon (DIV2)
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9713
Although then that such things bee faced out, or else that they which are most giltie of them, bee not accuzed before men,
Although then that such things be faced out, or Else that they which Are most guilty of them, be not accuzed before men,
cs av cst d n2 vbb vvn av, cc av cst pns32 r-crq vbr av-ds j pp-f pno32, vbb xx vvn p-acp n2,
(36) sermon (DIV2)
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9714
bycause they can skill how too cloke their misdooings: yit dooth S. Paule call them all theftes and robberies.
Because they can skill how too cloak their misdoings: yet doth S. Paul call them all thefts and robberies.
c-acp pns32 vmb vvi c-crq av n1 po32 n2-vdg: av vdz n1 np1 vvb pno32 d n2 cc n2.
(36) sermon (DIV2)
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9715
And why? For the Prophets and Apostles spake not the ordinarie manner of speeche that is vsed in Courtes of Iustice on earth:
And why? For the prophets and Apostles spoke not the ordinary manner of speech that is used in Courts of justice on earth:
cc q-crq? p-acp dt n2 cc n2 vvd xx dt j n1 pp-f n1 cst vbz vvn p-acp n2 pp-f n1 p-acp n1:
(36) sermon (DIV2)
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9716
but had an eye to the iudgment seate of God.
but had an eye to the judgement seat of God.
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(36) sermon (DIV2)
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9717
For the thing that may bee excuzed, yea and peraduenture well iustifyed before men, shall not fayle too bee condemned there.
For the thing that may be excuzed, yea and Peradventure well justified before men, shall not fail too be condemned there.
p-acp dt n1 cst vmb vbi vvn, uh cc av av vvn p-acp n2, vmb xx vvi av vbi vvn a-acp.
(36) sermon (DIV2)
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9718
For God seeth much cleerer than mortall creatures. Agein, fauour or parcialitie may beare sway oftentymes in Lawe matters:
For God sees much clearer than Mortal creatures. Again, favour or partiality may bear sway oftentimes in Law matters:
p-acp np1 vvz d jc cs j-jn n2. av, n1 cc n1 vmb vvi n1 av p-acp n1 n2:
(36) sermon (DIV2)
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9719
so as there shal be cloking, dissembling, and couering, and the Iudges shall lyke well ynough too haue a napkin tyde afore their eyes, that a man may haue some starting hole too scape out at.
so as there shall be cloaking, dissembling, and covering, and the Judges shall like well enough too have a napkin tIED afore their eyes, that a man may have Some starting hold too escape out At.
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(36) sermon (DIV2)
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9720
They may oftentymes lyke well ynough of such thinges: but it is not so with God.
They may oftentimes like well enough of such things: but it is not so with God.
pns32 vmb av av-j av av-d pp-f d n2: cc-acp pn31 vbz xx av p-acp np1.
(36) sermon (DIV2)
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9721
Wherefore let vs marke well, that the forbydding of vs too steale, is not as the publishing of some statute lawe that belongeth too temperal policie:
Wherefore let us mark well, that the forbidding of us too steal, is not as the publishing of Some statute law that belongeth too temperal policy:
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(36) sermon (DIV2)
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9722
but wee bee called before the heauenly iudge, who discouereth the things that are hidden from men,
but we be called before the heavenly judge, who Discovereth the things that Are hidden from men,
cc-acp pns12 vbb vvn p-acp dt j n1, r-crq vvz dt n2 cst vbr vvn p-acp n2,
(36) sermon (DIV2)
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9723
and condemneth all wicked couetousnesse, as theft, whereby we bee moued too seeke our owne profit too much with the hinderance of our neyghbour.
and Condemneth all wicked covetousness, as theft, whereby we be moved too seek our own profit too much with the hindrance of our neighbour.
cc vvz d j n1, c-acp n1, c-crq pns12 vbb vvn av vvi po12 d n1 av av-d p-acp dt n1 pp-f po12 n1.
(36) sermon (DIV2)
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9724
Too bee short, vnder this woorde theft or stealing, S. Paule comprehendeth all the wicked practizes, that are vsed too deceyue other men withall:
Too be short, under this word theft or stealing, S. Paul comprehendeth all the wicked practises, that Are used too deceive other men withal:
av vbb j, p-acp d n1 n1 cc vvg, n1 np1 vvz d dt j n2, cst vbr vvn av vvi j-jn n2 av:
(36) sermon (DIV2)
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9725
and also all extorsions whereby men are fleeced of their goods and bereft of their substance.
and also all extortions whereby men Are fleeced of their goods and bereft of their substance.
cc av d n2 c-crq n2 vbr vvn pp-f po32 n2-j cc vvn pp-f po32 n1.
(36) sermon (DIV2)
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9726
Now then wee see that there are Theeues too bee found of all degrees.
Now then we see that there Are Thieves too be found of all Degrees.
av cs pns12 vvb cst a-acp vbr n2 av vbi vvn pp-f d n2.
(36) sermon (DIV2)
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9727
For there is not that man which is not buzie in gryping too himselfe, I meane of them which are not reformed by Gods spirit.
For there is not that man which is not busy in groping too himself, I mean of them which Are not reformed by God's Spirit.
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(36) sermon (DIV2)
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9728
Although a marchant man bee counted of good wealth, yit will he haue store of fetches and policies still,
Although a merchant man be counted of good wealth, yet will he have store of Fetches and policies still,
cs dt n1 n1 vbi vvn pp-f j n1, av vmb pns31 vhb n1 pp-f n2 cc n2 av,
(36) sermon (DIV2)
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9729
and they shal bee as nettes layde for the simple sort and such as haue no experience, which perceyue them not.
and they shall be as nets laid for the simple sort and such as have no experience, which perceive them not.
cc pns32 vmb vbi c-acp n2 vvn p-acp dt j n1 cc d c-acp vhb dx n1, r-crq vvb pno32 xx.
(36) sermon (DIV2)
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9730
In lyke cace is it with Handicraftes men:
In like case is it with Handicrafts men:
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(36) sermon (DIV2)
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9731
for they haue the skill too counterfet their woorkes in such wyse, as men shall bee deceyued by them.
for they have the skill too counterfeit their works in such wise, as men shall be deceived by them.
c-acp pns32 vhb dt n1 av vvi po32 n2 p-acp d n1, c-acp n2 vmb vbi vvn p-acp pno32.
(36) sermon (DIV2)
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9732
Agein, as touching the pryce, there is no trusting too them, al is one too them,
Again, as touching the price, there is no trusting too them, all is one too them,
av, c-acp vvg dt n1, pc-acp vbz dx vvg av pno32, d vbz pi av pno32,
(36) sermon (DIV2)
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9733
so they may sell their wares, for they thinke that all is lawfull for them. Lykewise doo laborers and husbandmen.
so they may fell their wares, for they think that all is lawful for them. Likewise do laborers and husbandmen.
av pns32 vmb vvi po32 n2, c-acp pns32 vvb cst d vbz j p-acp pno32. av vdb n2 cc n2.
(36) sermon (DIV2)
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9734
Too bee short, there is no state of men wherin there are not infinite faultes, and extorsions too bee seene, so as euery man would gayne and make himselfe strongest.
Too be short, there is no state of men wherein there Are not infinite Faults, and extortions too be seen, so as every man would gain and make himself Strongest.
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(36) sermon (DIV2)
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9735
If yee looke vppon the rich, and vppon such as lyue of their Rentes, it is yit woorse.
If ye look upon the rich, and upon such as live of their Rents, it is yet Worse.
cs pn22 vvb p-acp dt j, cc p-acp d c-acp vvi pp-f po32 n2, pn31 vbz av jc.
(36) sermon (DIV2)
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9736
For they flea off the skinnes of the inferiour people, and of such as are vnable too resist them.
For they flay off the skins of the inferior people, and of such as Are unable too resist them.
p-acp pns32 vvi a-acp dt n2 pp-f dt j-jn n1, cc pp-f d c-acp vbr j av vvi pno32.
(36) sermon (DIV2)
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9737
And yit before men (as I sayd,) all of them doo iustifye themselues:
And yet before men (as I said,) all of them do justify themselves:
cc av p-acp n2 (c-acp pns11 vvd,) d pp-f pno32 vdb vvi px32:
(36) sermon (DIV2)
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9738
howbeeit, that is bycause they knowe not that God hath sounded heere his trumpet, too summon them before him,
howbeit, that is Because they know not that God hath sounded Here his trumpet, too summon them before him,
cs, cst vbz c-acp pns32 vvb xx cst np1 vhz vvn av po31 n1, av vvb pno32 p-acp pno31,
(36) sermon (DIV2)
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9739
ne consider what manner of perfection and purenesse must bee brought vntoo him.
ne Consider what manner of perfection and pureness must be brought unto him.
ccx vvi r-crq n1 pp-f n1 cc n1 vmb vbi vvn p-acp pno31.
(36) sermon (DIV2)
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9740
So much the more therfore dooth it stand vs on hand too try, not onely all our outward deedes,
So much the more Therefore doth it stand us on hand too try, not only all our outward Deeds,
av av-d dt av-dc av vdz pn31 vvi pno12 p-acp n1 av vvi, xx av-j d po12 j n2,
(36) sermon (DIV2)
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9741
but also all our our wicked affections, wherby wee be tempted too inrich our selues b•yond reason and 〈 ◊ 〉.
but also all our our wicked affections, whereby we be tempted too enrich our selves b•yond reason and 〈 ◊ 〉.
cc-acp av d po12 po12 j n2, c-crq pns12 vbb vvn av vvi po12 n2 j n1 cc 〈 sy 〉.
(36) sermon (DIV2)
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9742
And Saint Paule sayeth purposely, that he which hath stolne, should steale no more:
And Faint Paul Saith purposely, that he which hath stolen, should steal no more:
cc j np1 vvz av, cst pns31 r-crq vhz vvn, vmd vvi av-dx av-dc:
(36) sermon (DIV2)
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9743
too shewe that there ought too appeere such a chaunge in our lyfe, when God hath once brought vs home too himself by his Gospell,
too show that there ought too appear such a change in our life, when God hath once brought us home too himself by his Gospel,
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(36) sermon (DIV2)
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9744
as wee may no more resemble the wretched vnbeleeuers which walke in darknesse, but consider that our Lordes inlyghtening of vs, is with condition, that wee should become newe creatures.
as we may no more resemble the wretched unbelievers which walk in darkness, but Consider that our lords inlyghtening of us, is with condition, that we should become new creatures.
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(36) sermon (DIV2)
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9745
And herewithall wee see the thing that I haue touched alredy:
And herewithal we see the thing that I have touched already:
cc av pns12 vvb dt n1 cst pns11 vhb vvn av:
(36) sermon (DIV2)
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9746
namely that S. Paule speaketh not of the common theftes that are condemned and punished afore the world:
namely that S. Paul speaks not of the Common thefts that Are condemned and punished afore the world:
av cst np1 np1 vvz xx pp-f dt j n2 cst vbr vvn cc vvn p-acp dt n1:
(36) sermon (DIV2)
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9747
for then should it follow, that all had bin theeues which had bin conuerted too christianitie.
for then should it follow, that all had been thieves which had been converted too christianity.
c-acp av vmd pn31 vvi, cst d vhd vbn n2 r-crq vhd vbn vvn av n1.
(36) sermon (DIV2)
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9748
But (as I sayde afore) he vseth the woorde Steale, purposely too make vs too abhorre all craftinesse, malice, suttlenesse,
But (as I said afore) he uses the word Steal, purposely too make us too abhor all craftiness, malice, suttlenesse,
cc-acp (c-acp pns11 vvd a-acp) pns31 vvz dt n1 vvb, av av vvi pno12 av vvi d n1, n1, n1,
(36) sermon (DIV2)
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9749
and catching of other mens goods the more.
and catching of other men's goods the more.
cc vvg pp-f j-jn ng2 n2-j dt av-dc.
(36) sermon (DIV2)
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9750
For if it had bin sayd (but thus:) vse no more craft too deceyue men,
For if it had been said (but thus:) use no more craft too deceive men,
p-acp cs pn31 vhd vbn vvn (cc-acp av:) vvb dx dc n1 av vvi n2,
(36) sermon (DIV2)
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9751
nother take yee leaue too pull the things to you, that are none of your owne:
neither take ye leave too pull the things to you, that Are none of your own:
av-dx vvb pn22 vvb av vvi dt n2 p-acp pn22, cst vbr pix pp-f po22 d:
(36) sermon (DIV2)
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9752
he had not touched them so much too the quicke, which flatter themselues, and seeke too haue some couert to cloke their vyces withall.
he had not touched them so much too the quick, which flatter themselves, and seek too have Some covert to cloak their vices withal.
pns31 vhd xx vvn pno32 av av-d av dt j, r-crq vvb px32, cc vvi av vhb d n1 pc-acp vvi po32 n2 av.
(36) sermon (DIV2)
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9753
But when as he sayeth, Steale no more: it is to the ende that wee should thinke thus with our selues:
But when as he Saith, Steal no more: it is to the end that we should think thus with our selves:
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(36) sermon (DIV2)
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9754
Alas, albeeit that I would fayne excuze my self, and too my seeming it were not doone amisse of mee, and men haue bleared eyes:
Alas, albeit that I would fain excuze my self, and too my seeming it were not done amiss of me, and men have bleared eyes:
uh, cs cst pns11 vmd av-j vvi po11 n1, cc av po11 vvg pn31 vbdr xx vdn av pp-f pno11, cc n2 vhb vvn n2:
(36) sermon (DIV2)
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9755
yit must I not rest vppon that. For in the meane whyle my faultes shal not fayle too bee registred before God,
yet must I not rest upon that. For in the mean while my Faults shall not fail too be registered before God,
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(36) sermon (DIV2)
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9756
and I must bee fayne too yeelde an account of all things that haue not bin doone according too vncorrupte equitie and ryght,
and I must be fain too yield an account of all things that have not been done according too uncorrupt equity and right,
cc pns11 vmb vbi j av vvi dt n1 pp-f d n2 cst vhb xx vbn vdn p-acp av j n1 cc j-jn,
(36) sermon (DIV2)
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9757
and I must bee taken for a theef before God, notwithstanding that all the world haue quit mee.
and I must be taken for a thief before God, notwithstanding that all the world have quit me.
cc pns11 vmb vbi vvn p-acp dt n1 p-acp np1, c-acp cst d dt n1 vhb vvn pno11.
(36) sermon (DIV2)
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9758
But now let vs see howe well this doctrine is put in vre.
But now let us see how well this Doctrine is put in use.
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(36) sermon (DIV2)
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9759
A man shall fynd that they which are conuerted too the Gospell, take most libertie too doo euill.
A man shall find that they which Are converted too the Gospel, take most liberty too do evil.
dt n1 vmb vvi cst pns32 r-crq vbr vvn av dt n1, vvb ds n1 av vdi j-jn.
(36) sermon (DIV2)
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10018
If a young mayd vse (as it is vsed too commonly) too sing foolish songs of loue:
If a young maid use (as it is used too commonly) too sing foolish songs of love:
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(37) sermon (DIV2)
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10898
and fall a sleepe, yea and euen vtterly harden themselues: yit shall they bee compelled too feele some pricking within.
and fallen a sleep, yea and even utterly harden themselves: yet shall they be compelled too feel Some pricking within.
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(39) sermon (DIV2)
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9760
It should seeme that a number haue learned nothing else by the Gospel, but to buzie themselues about pretie slyghtes too intangle other mens goods.
It should seem that a number have learned nothing Else by the Gospel, but to busy themselves about pretty slyghtes too entangle other men's goods.
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(36) sermon (DIV2)
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9761
For there are too bee seene, which vsed greater simplicitie in the tyme that they were blynd wretches,
For there Are to be seen, which used greater simplicity in the time that they were blind wretches,
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9762
and knew nothing of God, and of the pure doctrine of saluation, for they had at least wyse some vpryghtnesse and playne dealing too the worldward.
and knew nothing of God, and of the pure Doctrine of salvation, for they had At least wise Some vpryghtnesse and plain dealing too the worldward.
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9763
But they haue so profited backeward in Gods schoole, as they bee farre wylyer than they were before, in making theyr owne aduauntage,
But they have so profited backward in God's school, as they be Far wylyer than they were before, in making their own advantage,
p-acp pns32 vhb av vvn av-j p-acp npg1 n1, c-acp pns32 vbb av-j av-jc cs pns32 vbdr a-acp, p-acp vvg po32 d n1,
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9764
and in taking more libertie, and in bearing themselues on hand that all thinges are lawfull for them.
and in taking more liberty, and in bearing themselves on hand that all things Are lawful for them.
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9765
And therwithall they bee so shamelesse in facing and bolstring out their dooinges, that they doo but make a pot at it,
And therewithal they be so shameless in facing and bolstering out their doings, that they do but make a pot At it,
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9766
and beare themselues on hand that they haue great wroong doone them, when they bee blamed for the things that are apparantly knowen too all men,
and bear themselves on hand that they have great wrong done them, when they be blamed for the things that Are apparently known too all men,
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9767
and whereof euen little children may bee iudges.
and whereof even little children may be judges.
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9768
So much the more then are wee too bee condemned, seeing that Paule telleth vs heere, that although wee enriched our selues by Crafte and Extorsion,
So much the more then Are we too be condemned, seeing that Paul Telleth us Here, that although we enriched our selves by Craft and Extortion,
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9769
and made no conscience too rake other mens goods too vs, before wee had good teaching:
and made no conscience too rake other men's goods too us, before we had good teaching:
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9770
yit at leastwyze wee should bee well aduyzed too walk more vpryghtly with our neyghbors, now that we be inlyghtened by Gods word.
yet At leastwyze we should be well aduyzed too walk more vpryghtly with our neighbors, now that we be inlyghtened by God's word.
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9771
Yee see then that the thing we haue to beare in mynd vppon this text, is, that our Lord Iesus Christes doctrine ought to rule vs in such singlenesse,
Ye see then that the thing we have to bear in mind upon this text, is, that our Lord Iesus Christ's Doctrine ought to Rule us in such singleness,
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9772
as euery of vs may forbeare his craftinesse and suttleties.
as every of us may forbear his craftiness and subtleties.
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9773
Furthermore forasmuch as a number excuse themselues, saying, How shall I doo then? For I haue no trade too liue by,
Furthermore forasmuch as a number excuse themselves, saying, How shall I do then? For I have no trade too live by,
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9774
vnlesse I may follow still myne owne maner of dealing:
unless I may follow still mine own manner of dealing:
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9775
Saint Paule sayeth, Let them labour. Let him that would make it excuce, that he hath not wherwith too fynd him self,
Saint Paul Saith, Let them labour. Let him that would make it excuce, that he hath not wherewith too find him self,
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9776
except hee may deceyue and defraud: let him (sayeth Paule) giue him self too laboring with his hands.
except he may deceive and defraud: let him (Saith Paul) give him self too labouring with his hands.
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9777
As if he sayd, that mens dispensing with them selues vnder colour that they should then fast,
As if he said, that men's dispensing with them selves under colour that they should then fast,
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9778
and indure many miseries and penuries, is a tryfling toy before God: All those allegations are nother heere nor there before God, sayeth S. Paule.
and endure many misery's and penuries, is a trifling toy before God: All those allegations Are neither Here nor there before God, Saith S. Paul.
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9779
For if any bee afrayd that he shall want: let him not forbeare too labour. Marke that for one poynt.
For if any be afraid that he shall want: let him not forbear too labour. Mark that for one point.
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9845
Agein, they that haue wherwith, will needs set out themselues, and bee braue too the worldward.
Again, they that have wherewith, will needs Set out themselves, and be brave too the worldward.
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9780
And heere let vs learne too leaue these self soothings, wherwithall a number of folkes doo bring themselues asleepe, who when they haue sayd, what shall I doo? Doo beare themselues on hand that Gods mouth is stopt,
And Here let us Learn too leave these self soothings, wherewithal a number of folks do bring themselves asleep, who when they have said, what shall I do? Doo bear themselves on hand that God's Mouth is stopped,
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9781
and that he dares no more come nygh them:
and that he dares no more come High them:
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9782
and they will needes bee so priuiledged, that too their owne seeming they bee quyte and cleare,
and they will needs be so privileged, that too their own seeming they be quite and clear,
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9783
if they can alledge for themselues, how then? Whereof shall I lyue? What shall I doo,
if they can allege for themselves, how then? Whereof shall I live? What shall I do,
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9784
if I follow not my woonted trade? It seemeth too vs that God is shet out of the gate,
if I follow not my wonted trade? It seems too us that God is shet out of the gate,
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9785
and that he hath no more authoritie too condemne vs, when wee haue once alledged those thinges for our selues.
and that he hath no more Authority too condemn us, when we have once alleged those things for our selves.
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9786
But that is but folly, sayeth S. Paule.
But that is but folly, Saith S. Paul.
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9787
Wee should rather scratch vp the earth with our nayles, than offend God by dooyng wrong too our neyghbours.
we should rather scratch up the earth with our nails, than offend God by doing wrong too our neighbours.
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9788
The thing then wheruntoo he sendeth vs backe, is, that when a man is growen riche,
The thing then wheruntoo he sends us back, is, that when a man is grown rich,
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9789
and hath lyued a long tyme at his ease by fil•hing and stealing:
and hath lived a long time At his ease by fil•hing and stealing:
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9790
that is too say, by prety fyne slyghtes and conueyances, that are ageinst equitie and right:
that is too say, by pretty fine slyghtes and conveyances, that Are against equity and right:
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9791
let him not bee ashamed too abate his countenance, and too labour for the getting of his liuing.
let him not be ashamed too abate his countenance, and too labour for the getting of his living.
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9792
Albeeit that he haue erst doone nothing but sit stil, and gotten his liuing by deuyzing mischeefe:
Albeit that he have erst done nothing but fit still, and got his living by deuyzing mischief:
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9793
yit let him not bee ashamed too labour and to take paine for his sustenance.
yet let him not be ashamed too labour and to take pain for his sustenance.
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9794
Too bee short, Saint Paule sheweth vs heere, that all vnlawfull gaynes must bee left by such as call themselues Christians,
Too be short, Saint Paul shows us Here, that all unlawful gains must be left by such as call themselves Christians,
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9795
and wil bee taken so too bee.
and will be taken so too be.
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9796
And this warning is as needfull for vs now adayes, as euer it was for any.
And this warning is as needful for us now adays, as ever it was for any.
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9797
For besydes that, wee must absteyne from all suttletie and deceyte, when God once calleth vs too bee his children,
For besides that, we must abstain from all subtlety and deceit, when God once calls us too be his children,
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9798
and will haue vs too maynteyne a brotherhood among our selues: many of vs also must giue ouer our trades of liuing.
and will have us too maintain a brotherhood among our selves: many of us also must give over our trades of living.
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9799
For what a number of meanes too liue vppon, are there in the popedome? But when wee come before God, let vs alwayes remember this definitiue sentence which I haue set down:
For what a number of means too live upon, Are there in the popedom? But when we come before God, let us always Remember this definitive sentence which I have Set down:
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9800
namely that we consider how the cace concerneth our not answering before an earthly Iudge,
namely that we Consider how the case concerns our not answering before an earthly Judge,
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9801
but before him which seeth all things, and before whom there is no cloking of any thing.
but before him which sees all things, and before whom there is no cloaking of any thing.
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9802
Therfore let vs thinke well vppon it, seeing there are so many meanes excuzable in poperie, wherwith as good as a fourth part of the world is maynteyned,
Therefore let us think well upon it, seeing there Are so many means excuzable in popery, wherewith as good as a fourth part of the world is maintained,
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9804
For first of all there bee Priestes and Moonkes, and all the rabble (of Cloysterers.) Secondly there are there hangers on which liue of them,
For First of all there be Priests and Monks, and all the rabble (of Cloisterers.) Secondly there Are there Hangers on which live of them,
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9805
and are as it were their waged men, which haue some geyne by them, and doo skum of some part of their fatte by one meane or other:
and Are as it were their waged men, which have Some geyne by them, and do skum of Some part of their fat by one mean or other:
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9806
vnder which Couert there lurketh a very long tayle that is turned in and out like a Maze.
under which Covert there lurks a very long tail that is turned in and out like a Maze.
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9807
Agein, there are a great sorte too bee seene, which giue themselues all wholly too things that are nothing woorth.
Again, there Are a great sort too be seen, which give themselves all wholly too things that Are nothing worth.
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9808
Trew it is that in this darkenesse of theirs men see not very well: insomuch that black (as yee would say) is turned intoo whyte.
True it is that in this darkness of theirs men see not very well: insomuch that black (as ye would say) is turned into white.
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9809
But yit howsoeuer the cace stand, there is no placard for men in this behalf,
But yet howsoever the case stand, there is no placard for men in this behalf,
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9810
but euery man must haue an eye too this, that like as hithertoo I haue filched & polled to get my liuing:
but every man must have an eye too this, that like as hitherto I have filched & polled to get my living:
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9811
and haue exercyced some wicked practize or other, which God, condemneth by his woord:
and have exercyced Some wicked practice or other, which God, Condemneth by his word:
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9812
seeing I had defyled myself in eating the bread which came not too mee lawfully from the hand of God as it should doo, according too my asking of my dayly bread of him,
seeing I had defiled myself in eating the bred which Come not too me lawfully from the hand of God as it should do, according too my asking of my daily bred of him,
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9813
but by filching here and there:
but by filching Here and there:
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9814
I must now hensfoorth chaunge my copie, and learne too labour in such wyse, as I may truly say, that the things which I haue, doo come too mee of Gods blissyng ▪ That is the thing which wee haue too remember vppon this lesson of Saint Paules.
I must now hensfoorth change my copy, and Learn too labour in such wise, as I may truly say, that the things which I have, do come too me of God's blissing ▪ That is the thing which we have too Remember upon this Lesson of Saint Paul's.
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9815
And it behoueth vs to put it so much the better in vre, considering that theeuerye is more ry•e now adayes in the world than euer it was,
And it behooves us to put it so much the better in use, considering that thievery is more ry•e now adays in the world than ever it was,
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9816
and yit notwithstanding a number of men doo flatter themselues still in that behalf, bycause the belly will needes haue the foredeele.
and yet notwithstanding a number of men do flatter themselves still in that behalf, Because the belly will needs have the foredeele.
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9817
When a man hath whereon too liue (say they) and all things necessary besydes:
When a man hath whereon too live (say they) and all things necessary besides:
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9818
it is good reason that he should not exempt himself from Gods woorde:
it is good reason that he should not exempt himself from God's word:
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9819
but that wee should starue for hunger, what order were in that? what rigour were it? Forasmuch then as wee bee so inclyned too seeke too bee prouided for, by hooke or by crooke, without regarding what is lawful or vnlawfull:
but that we should starve for hunger, what order were in that? what rigour were it? Forasmuch then as we be so inclined too seek too be provided for, by hook or by crook, without regarding what is lawful or unlawful:
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9820
let vs thinke the better vpon the things that S. Paule telleth vs heere.
let us think the better upon the things that S. Paul Telleth us Here.
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9821
And he proceedeth yit one degree further in this chaunge, which he inioyneth vnto all the faythful:
And he Proceedeth yet one degree further in this change, which he enjoin unto all the faithful:
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9822
which is, that he telleth them they must not only absteyne from defrauding of other men,
which is, that he Telleth them they must not only abstain from defrauding of other men,
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9823
and from polling them of their goodes: but also indeuer too succour such as haue neede.
and from polling them of their goods: but also endeavour too succour such as have need.
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9824
Although then that it seeme ouer rough vnto vs too absteyne from all euill, and that in sted of liuing at our ease,
Although then that it seem over rough unto us too abstain from all evil, and that in stead of living At our ease,
cs av cst pn31 vvb p-acp j p-acp pno12 av vvi p-acp d n-jn, cc cst p-acp n1 pp-f vvg p-acp po12 n1,
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9825
as we haue bin woont to do, and of hauing many commodities,) wee should bee fayne to scratch our liuing out of the earth with our nayles (as they say) and too labour with greate peyne and trauell,
as we have been wont to do, and of having many commodities,) we should be fain to scratch our living out of the earth with our nails (as they say) and too labour with great pain and travel,
c-acp pns12 vhb vbn vvn pc-acp vdi, cc pp-f j-vvg d n2,) pns12 vmd vbi j pc-acp vvi po12 n-vvg av pp-f dt n1 p-acp po12 n2 (c-acp pns32 vvb) cc av vvb p-acp j n1 cc n1,
(36) sermon (DIV2)
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9826
yea and too fare verye hardly: if although (say I) that this seeme ryght hard:
yea and too fare very hardly: if although (say I) that this seem right hard:
uh cc av vvb av av: cs cs (vvb pns11) cst d vvb j-jn j:
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Image 241
9827
yit must wee go further, that whē we haue wherwith to get our liuing without vsing of wicked practizes, wee must now and then spare somewhat of that which God giueth vs through his blissing, too releeue the needie withall.
yet must we go further, that when we have wherewith to get our living without using of wicked practises, we must now and then spare somewhat of that which God gives us through his blissing, too relieve the needy withal.
av vmb pns12 vvi av-jc, cst c-crq pns12 vhb c-crq pc-acp vvi po12 n-vvg p-acp vvg pp-f j n2, pns12 vmb av cc av vvb av pp-f d r-crq np1 vvz pno12 p-acp po31 n1, av vvb dt j av.
(36) sermon (DIV2)
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9828
Therfore let vs not looke whertoo wee bee inclyned, but let vs consider that of our owne nature wee bee so froward and wedded too our owne profit, that euery of vs will needs bee alwayes well stored,
Therefore let us not look whertoo we be inclined, but let us Consider that of our own nature we be so froward and wedded too our own profit, that every of us will needs be always well stored,
av vvb pno12 xx vvi av pns12 vbb vvn, cc-acp vvb pno12 vvi d pp-f po12 d n1 pns12 vbi av j cc vvn av po12 d n1, cst d pp-f pno12 vmb av vbi av av vvn,
(36) sermon (DIV2)
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9829
and that forasmuch as wee haue so little regard of them that are mēbers of the bodie of our Lord Iesus Christ aswel as our selues, we must take paines to inforce our selues to do them good:
and that forasmuch as we have so little regard of them that Are members of the body of our Lord Iesus christ aswell as our selves, we must take pains to enforce our selves to do them good:
cc cst av c-acp pns12 vhb av j n1 pp-f pno32 cst vbr n2 pp-f dt n1 pp-f po12 n1 np1 np1 p-acp p-acp po12 n2, pns12 vmb vvi n2 pc-acp vvi po12 n2 pc-acp vdi pno32 j:
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9830
for that is a labor that will bring vs too another.
for that is a labour that will bring us too Another.
c-acp d vbz dt n1 cst vmb vvi pno12 av j-jn.
(36) sermon (DIV2)
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Image 241
9831
Wee must (say I) inforce all our affections, and theruppon imploy our selues earnestly and vnfeynedly, that wee may bee able too protest that the bread which wee eate, commeth too vs from Gods hand,
we must (say I) enforce all our affections, and thereupon employ our selves earnestly and vnfeynedly, that we may be able too protest that the bred which we eat, comes too us from God's hand,
pns12 vmb (vvb pns11) vvb d po12 n2, cc av vvb po12 n2 av-j cc av-j, cst pns12 vmb vbi j av vvb d dt n1 r-crq pns12 vvb, vvz av pno12 p-acp npg1 n1,
(36) sermon (DIV2)
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Image 241
9832
and that wee bee susteyned by his goodnesse, as if it were by a father that cantleth out euerye of his children their pittance.
and that we be sustained by his Goodness, as if it were by a father that cantleth out every of his children their pittance.
cc cst pns12 vbb vvn p-acp po31 n1, c-acp cs pn31 vbdr p-acp dt n1 cst vvz av d pp-f po31 n2 po32 n1.
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Image 241
9833
Then let vs bee at that poynt.
Then let us be At that point.
av vvb pno12 vbi p-acp d n1.
(36) sermon (DIV2)
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Image 241
9834
And moreouer, let vs not think it ynough too absteyne from all craftinesse, and from wynding in of men by our fetches,
And moreover, let us not think it enough too abstain from all craftiness, and from winding in of men by our Fetches,
cc av, vvb pno12 xx vvi pn31 av-d av vvi p-acp d n1, cc p-acp vvg p-acp pp-f n2 p-acp po12 vvz,
(36) sermon (DIV2)
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Image 242
9835
and from catching of other mens goods:
and from catching of other men's goods:
cc p-acp vvg pp-f j-jn ng2 n2-j:
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Image 242
9836
but let vs labour too doo good with the little which wee haue, and too succour such as haue neede.
but let us labour too do good with the little which we have, and too succour such as have need.
cc-acp vvb pno12 vvi av vdi j p-acp dt j r-crq pns12 vhb, cc av vvi d c-acp vhb n1.
(36) sermon (DIV2)
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Image 242
9837
Howbeeit Saint Paule addeth heere yit one circumstance more, which deserueth to be wel noted:
Howbeit Saint Paul adds Here yet one circumstance more, which deserves to be well noted:
a-acp n1 np1 vvz av av crd n1 av-dc, r-crq vvz pc-acp vbi av vvn:
(36) sermon (DIV2)
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Image 242
9838
and that is, that he will haue vs to labour in the thing that is good.
and that is, that he will have us to labour in the thing that is good.
cc cst vbz, cst pns31 vmb vhi pno12 pc-acp vvi p-acp dt n1 cst vbz j.
(36) sermon (DIV2)
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Image 242
9839
And why addeth hee that? Let vs consider what a number of trades, Crafts,
And why adds he that? Let us Consider what a number of trades, Crafts,
cc c-crq vvz pns31 cst? vvb pno12 vvi r-crq dt n1 pp-f n2, n2,
(36) sermon (DIV2)
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Image 242
9840
or occupations there are in the world, which serue for nothing but corruption, and to toll in pence, as they say.
or occupations there Are in the world, which serve for nothing but corruption, and to toll in pence, as they say.
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Image 242
9841
Truly men are not aware of it.
Truly men Are not aware of it.
np1 n2 vbr xx j pp-f pn31.
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9842
And why? Bycause all men are contented, that such as haue wherwith, should bee prodigall, too the intent that their money may flye abrode.
And why? Because all men Are contented, that such as have wherewith, should be prodigal, too the intent that their money may fly abroad.
cc q-crq? c-acp d n2 vbr vvn, cst d c-acp vhb c-crq, vmd vbi j-jn, av dt n1 cst po32 n1 vmb vvi av.
(36) sermon (DIV2)
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9843
Agein, such as (too their owne seeming) cannot get their liuing otherwyse, are inuenting of newe deuyces euery day, too angle the money out of fooles purses,
Again, such as (too their own seeming) cannot get their living otherwise, Are inventing of new deuyces every day, too angle the money out of Fools purses,
av, d c-acp (av po32 d vvg) vmbx vvi po32 n-vvg av, vbr vvg pp-f j n2 d n1, av vvb dt n1 av pp-f ng1 n2,
(36) sermon (DIV2)
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9846
And that is the cause why the occupatons and trades which serue but for pompe and superfluitie,
And that is the cause why the occupatons and trades which serve but for pomp and superfluity,
cc cst vbz dt n1 c-crq dt n2 cc n2 r-crq vvb p-acp p-acp n1 cc n1,
(36) sermon (DIV2)
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Image 242
9847
and for I wote not what nycenesse and allurements, and alonly too prouoke folke too leaudnesse, will needs make men beleue that there is nothing amisse in them.
and for I wot not what nycenesse and allurements, and alonely too provoke folk too leaudnesse, will needs make men believe that there is nothing amiss in them.
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(36) sermon (DIV2)
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Image 242
9848
But Saint Paule hath therfore set downe a distinction heere.
But Saint Paul hath Therefore Set down a distinction Here.
p-acp n1 np1 vhz av vvn a-acp dt n1 av.
(36) sermon (DIV2)
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Image 242
9849
For it is not ynough when a man can say, Oh, I take peyne, I haue myne occupation,
For it is not enough when a man can say, O, I take pain, I have mine occupation,
p-acp pn31 vbz xx av-d c-crq dt n1 vmb vvi, uh, pns11 vvb n1, pns11 vhb po11 n1,
(36) sermon (DIV2)
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Image 242
9850
or I haue such a trade: that is not ynough: but hee must see whether the same bee good and profitable for the common welth,
or I have such a trade: that is not enough: but he must see whither the same be good and profitable for the Common wealth,
cc pns11 vhb d dt n1: cst vbz xx av-d: cc-acp pns31 vmb vvi cs dt d vbb j cc j p-acp dt j n1,
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9851
and whether his neyghbours may fare the better by it.
and whither his neighbours may fare the better by it.
cc cs po31 n2 vmb vvi dt jc p-acp pn31.
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9852
For ought not this too be the end wherto all trades, occupations, and states doo tend,
For ought not this too be the end whereto all trades, occupations, and states do tend,
p-acp vmd xx d av vbb dt n1 c-crq d n2, n2, cc n2 vdi vvi,
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Image 242
9853
and whertoo they ought too referre themselues:
and whertoo they ought too refer themselves:
cc av pns32 vmd av vvi px32:
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Image 242
9854
namely, that euery man looke too imploy him self in some thing wherby he may doo good? And for the same cause are wee lykened too the members of a bodie.
namely, that every man look too employ him self in Some thing whereby he may do good? And for the same cause Are we likened too the members of a body.
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(36) sermon (DIV2)
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9855
Now then, as who should say, that the hand should imploy it self too the delyghting of some other member, which notwithstanding should receyue harme by it.
Now then, as who should say, that the hand should employ it self too the delighting of Some other member, which notwithstanding should receive harm by it.
av av, p-acp r-crq vmd vvi, cst dt n1 vmd vvi pn31 n1 av dt n-vvg pp-f d j-jn n1, r-crq a-acp vmd vvi n1 p-acp pn31.
(36) sermon (DIV2)
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9856
By that meanes all the bodie should go too destructiō.
By that means all the body should go too destruction.
p-acp d n2 d dt n1 vmd vvi av n1.
(36) sermon (DIV2)
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9857
So thē, in asmuch as we must alwayes haue before our eyes, that in what calling soeuer wee liue, God must go before vs,
So them, in as as we must always have before our eyes, that in what calling soever we live, God must go before us,
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(36) sermon (DIV2)
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9858
as if hee called vs too him, and wee followe the way that he sheweth vs by his woord:
as if he called us too him, and we follow the Way that he shows us by his word:
c-acp cs pns31 vvd pno12 av pno31, cc pns12 vvb dt n1 cst pns31 vvz pno12 p-acp po31 n1:
(36) sermon (DIV2)
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Image 242
9859
surely he will neuer allow of any trade or occupation, which is not beehooffull and seruisable too the whole common welth,
surely he will never allow of any trade or occupation, which is not beehooffull and seruisable too the Whole Common wealth,
av-j pns31 vmb av-x vvi pp-f d n1 cc n1, r-crq vbz xx j cc j av dt j-jn j n1,
(36) sermon (DIV2)
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Image 242
9860
and redownding also too the profit of all men.
and redownding also too the profit of all men.
cc vvg av av dt n1 pp-f d n2.
(36) sermon (DIV2)
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Image 242
9861
Therfore if a man vse a trade or occupation which is too no purpose but to breede offences,
Therefore if a man use a trade or occupation which is too no purpose but to breed offences,
av cs dt n1 vvi dt n1 cc n1 r-crq vbz av dx n1 cc-acp pc-acp vvi n2,
(36) sermon (DIV2)
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Image 242
9862
or too bee sotte men in their delicate delyghts, and too marre them vtterly, or else too set out pomp excessyuely,
or too be sot men in their delicate delights, and too mar them utterly, or Else too Set out pomp excessyuely,
cc av vbi n1 n2 p-acp po32 j n2, cc av vvi pno32 av-j, cc av av vvn av n1 j,
(36) sermon (DIV2)
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Image 242
9863
as though men purposed euen in despyte of nature, too make hauocke of the good things that God hath giuen vs:
as though men purposed even in despite of nature, too make havoc of the good things that God hath given us:
c-acp cs n2 vvd av-j p-acp n1 pp-f n1, av vvb n1 pp-f dt j n2 cst np1 vhz vvn pno12:
(36) sermon (DIV2)
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Image 242
9864
it is certeyne that all those thinges are without the compasse of godly vocations or callings,
it is certain that all those things Are without the compass of godly vocations or callings,
pn31 vbz j cst d d n2 vbr p-acp dt n1 pp-f j n2 cc n2,
(36) sermon (DIV2)
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Image 242
9865
and that God dooth vtterly disallow them. Thou mayst well say, I haue trauelled in this or that:
and that God doth utterly disallow them. Thou Mayest well say, I have traveled in this or that:
cc cst np1 vdz av-j vvi pno32. pns21 vm2 av vvi, pns11 vhb vvn p-acp d cc d:
(36) sermon (DIV2)
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Image 242
9866
yea but thou hast serued the diuell. For lyke as the diuell hath his Martyrs, so hath he also his seruantes.
yea but thou hast served the Devil. For like as the Devil hath his Martyrs, so hath he also his Servants.
uh cc-acp pns21 vh2 vvn dt n1. p-acp av-j c-acp dt n1 vhz po31 n2, av vhz pns31 av po31 n2.
(36) sermon (DIV2)
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Image 242
9867
Wee see how such as are gyuen too superstition, doo martir themselues without end or ceassing,
we see how such as Are given too Superstition, do Martyr's themselves without end or ceasing,
pns12 vvb c-crq d c-acp vbr vvn av n1, vdb ng1 px32 p-acp n1 cc vvg,
(36) sermon (DIV2)
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Image 242
9868
& are (as yee would say) starke mad vpon them, and as good as out of their wits.
& Are (as ye would say) stark mad upon them, and as good as out of their wits.
cc vbr (c-acp pn22 vmd vvi) av-j j p-acp pno32, cc p-acp j c-acp av pp-f po32 n2.
(36) sermon (DIV2)
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Image 242
9869
And oftentimes the scripture also vseth the same comparisons, too shew how the diuell casteth men quite out of their boundes, when he once possesseth them.
And oftentimes the scripture also uses the same comparisons, too show how the Devil Cast men quite out of their bounds, when he once Possesses them.
cc av dt n1 av vvz dt d n2, av vvb c-crq dt n1 vvz n2 av av pp-f po32 n2, c-crq pns31 a-acp vvz pno32.
(36) sermon (DIV2)
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Image 242
9870
Yee see then that many men torment themselues without reason: yea, but yit are they the diuels martirs.
Ye see then that many men torment themselves without reason: yea, but yet Are they the Devils Martyrs.
pn22 vvb av cst d n2 vvb px32 p-acp n1: uh, cc-acp av vbr pns32 dt ng1 n2.
(36) sermon (DIV2)
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Image 242
9871
Lykewise there are a great number that shall haue taken much paine in some trade or occupation, too get their liuing:
Likewise there Are a great number that shall have taken much pain in Some trade or occupation, too get their living:
av a-acp vbr dt j n1 cst vmb vhi vvn d n1 p-acp d n1 cc n1, av vvb po32 n-vvg:
(36) sermon (DIV2)
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Image 242
9872
& yit if a man looke too what purpose it serueth, he shall fynd it to be nothing but infection & filthinesse,
& yet if a man look too what purpose it serveth, he shall find it to be nothing but infection & filthiness,
cc av cs dt n1 vvb av q-crq n1 pn31 vvz, pns31 vmb vvi pn31 pc-acp vbi pix p-acp n1 cc n1,
(36) sermon (DIV2)
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Image 242
9873
& that it serueth but to nurrish pride and superfluitie.
& that it serveth but to nurrish pride and superfluity.
cc cst pn31 vvz p-acp p-acp j n1 cc n1.
(36) sermon (DIV2)
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Image 242
9874
To be short, it is an open prouoking of God, and a wasting and misspending of the things that God hath giuē, with commaundement to vse them soberly & stayedly.
To be short, it is an open provoking of God, and a wasting and misspending of the things that God hath given, with Commandment to use them soberly & stayedly.
pc-acp vbi j, pn31 vbz dt j j-vvg pp-f np1, cc dt j-vvg cc vvg pp-f dt n2 cst np1 vhz vvn, p-acp n1 pc-acp vvi pno32 av-j cc av-vvn.
(36) sermon (DIV2)
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9875
No maruell therfore though S. Paule haue set downe this distinction.
No marvel Therefore though S. Paul have Set down this distinction.
dx n1 av cs n1 np1 vhb vvn a-acp d n1.
(36) sermon (DIV2)
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Image 242
9876
And therfore let euery mā looke diligently to himselfe, and when fathers are mynded too set theyr children too any trade or occupation, let them not looke (as the common custome is) which may bee most gaynefull:
And Therefore let every man look diligently to himself, and when Father's Are minded too Set their children too any trade or occupation, let them not look (as the Common custom is) which may be most gainful:
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(36) sermon (DIV2)
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9877
but let them match these twoo thinges toogither, namely, when they haue considered by what trade their sonne may best get his liuing,
but let them match these twoo things together, namely, when they have considered by what trade their son may best get his living,
cc-acp vvb pno32 vvi d crd n2 av, av, c-crq pns32 vhb vvn p-acp r-crq n1 po32 n1 vmb av-js vvi po31 n-vvg,
(36) sermon (DIV2)
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9878
and prouyde for himselfe and his household, when he commeth too bee maryed: (therwith let him also looke) that he serue his neyghbours turnes,
and provide for himself and his household, when he comes too be married: (therewith let him also look) that he serve his neighbours turns,
cc vvi p-acp px31 cc po31 n1, c-crq pns31 vvz av vbi vvn: (av vvb pno31 av vvi) cst pns31 vvb po31 ng1 n2,
(36) sermon (DIV2)
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Image 242
9879
and that the vse of his craft or mysterie may redounde too the common profyte of all men.
and that the use of his craft or mystery may redound too the Common profit of all men.
cc cst dt n1 pp-f po31 n1 cc n1 vmb vvi av dt j n1 pp-f d n2.
(36) sermon (DIV2)
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Image 242
9880
The thing then which fathers must haue respect vntoo in setting their children too trades and occupations, is not too bee forepossessed wyth regard how they may most gayne,
The thing then which Father's must have respect unto in setting their children too trades and occupations, is not too be forepossessed with regard how they may most gain,
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(36) sermon (DIV2)
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Image 242
9881
but howe they may alwayes bee hylde in order, that they swarue not one way nor other.
but how they may always be hylde in order, that they swerve not one Way nor other.
cc-acp c-crq pns32 vmb av vbi n1 p-acp n1, cst pns32 vvi xx crd n1 ccx n-jn.
(36) sermon (DIV2)
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9882
For when our lustes do• so carry vs away, that wee can no sooner spye a little gayne,
For when our lusts do• so carry us away, that we can no sooner spy a little gain,
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(36) sermon (DIV2)
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Image 242
9883
but wee bee by and by snatching at it:
but we be by and by snatching At it:
cc-acp pns12 vbb p-acp cc p-acp vvg p-acp pn31:
(36) sermon (DIV2)
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9884
it is all one as if wee shooke handes with Satan, yea and these thinges become as hayted hookes that he casteth for vs.
it is all one as if we shook hands with Satan, yea and these things become as hayted hooks that he Cast for us
pn31 vbz d pi c-acp cs pns12 vvd n2 p-acp np1, uh cc d n2 vvn p-acp j-vvn n2 cst pns31 vvz p-acp pno12
(36) sermon (DIV2)
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9885
And lyke as a hungry fishe will soone bee taken, and the foode that she raught at, costeth hir full deere:
And like as a hungry Fish will soon be taken, and the food that she reached At, costeth his full deer:
cc av-j c-acp dt j n1 vmb av vbi vvn, cc dt n1 cst pns31 vvd p-acp, vvz png31 j j-jn:
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Image 243
9886
so fareth it with these intycementes of Satan.
so fareth it with these intycementes of Satan.
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Image 243
9887
When men haue no further forecast, but thus, ho, such a man gayned well by such a trade,
When men have no further forecast, but thus, ho, such a man gained well by such a trade,
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(36) sermon (DIV2)
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Image 243
9888
and great profit may bee made of it:
and great profit may be made of it:
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(36) sermon (DIV2)
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9889
he steppeth too it at al aduenture, and neuer makes bones at it, too scan or consider whether it bee ryght or wrong:
he steppeth too it At all adventure, and never makes bones At it, too scan or Consider whither it be right or wrong:
pns31 vvz av pn31 p-acp d n1, cc av-x vvz n2 p-acp pn31, av n1 cc vvi cs pn31 vbb j-jn cc n-jn:
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9890
but (as I sayde afore) is choked or euer he come too that consideration.
but (as I said afore) is choked or ever he come too that consideration.
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So much the more therefore dooth it stand vs on hand too marke well what Saint Paule sayeth heere:
So much the more Therefore doth it stand us on hand too mark well what Saint Paul Saith Here:
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namely, that when men bee desyrous too get their lyuing, they must bethinke themselues aduyzedly,
namely, that when men be desirous too get their living, they must bethink themselves aduyzedly,
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and not beare with themselues in dooyng of things, bycause they be customably doone of others,
and not bear with themselves in doing of things, Because they be customably done of Others,
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and no fault found with them among men:
and no fault found with them among men:
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but consider that they haue too doo with God, and that it is he before whom wee must make our account.
but Consider that they have too do with God, and that it is he before whom we must make our account.
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Agein, let vs haue good eye too the thing that is told vs heere, that is too say, too the succoring of the needie.
Again, let us have good eye too the thing that is told us Here, that is too say, too the succouring of the needy.
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For Saint Paule intended too warne vs in one woord, that our Lord in setting poore folkes before vs, intendeth too trye what wee bee,
For Saint Paul intended too warn us in one word, that our Lord in setting poor folks before us, intends too try what we be,
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namely, whether there bee kyndnesse in vs, or whether wee bee cruell lyke wyld beastes, And it is a thing also that ought too moue vs too compassion.
namely, whither there be kindness in us, or whither we be cruel like wild beasts, And it is a thing also that ought too move us too compassion.
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And for the same cause, when the Scripture speaketh of dooing almesse, besydes that it vseth the woord mercie, it sayeth also, that our bowels ought to be moued when we see our brethren in neede.
And for the same cause, when the Scripture speaks of doing almesse, besides that it uses the word mercy, it Saith also, that our bowels ought to be moved when we see our brothers in need.
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Yee see then that the syght of our neyghbours necessities, ought too prouoke vs too liberalitie, and too releeue them.
Ye see then that the sight of our neighbours necessities, ought too provoke us too liberality, and too relieve them.
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Let vs not tary till they cry out for hunger, nor tyll wee bee inforced, nor tyll shame compell vs:
Let us not tarry till they cry out for hunger, nor till we be enforced, nor till shame compel us:
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but let euery of vs thinke, hath this man neede? Hath God se• him before mee? Hath he made mee too knowe it? It is ynough.
but let every of us think, hath this man need? Hath God se• him before me? Hath he made me too know it? It is enough.
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For it is euen as much as if he summoned mee, and sent me his Receyuers or Rentgatherers, too take vp his reuenewes.
For it is even as much as if he summoned me, and sent me his Receivers or Rentgatherers, too take up his revenues.
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Lyke as they that haue Reuenewes and Rentes, send their men to demaund them, and gather them vp:
Like as they that have Revenues and Rents, send their men to demand them, and gather them up:
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so our Lord requyreth of vs, that wee should pay him his tributes, that is too say, the homage money that wee owe him, in acknowledgment that the things which wee possesse, come from him,
so our Lord requireth of us, that we should pay him his Tributes, that is too say, the homage money that we owe him, in acknowledgment that the things which we possess, come from him,
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and euen of his meere free gift.
and even of his mere free gift.
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He sendeth vs nother Shreefes nor Serieantes, but the poore, and that ought too suffyze vs,
He sends us neither Shreefes nor Serieantes, but the poor, and that ought too suffyze us,
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for they bee his trew receyuers: and that is, too the ende we should not be looth to giue them.
for they be his true Receivers: and that is, too the end we should not be looth to give them.
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The cause why their necessitie is set before our eyes, is too the end wee should bee touched with pitie and compassion,
The cause why their necessity is Set before our eyes, is too the end we should be touched with pity and compassion,
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and theruppon bee inclyned too doo good.
and thereupon be inclined to do good.
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So then, let vs marke that the summe of the things heere spoken, is, first that wee should forsake all manner of trades too lyue by, which are not agreeing too Gods woord:
So then, let us mark that the sum of the things Here spoken, is, First that we should forsake all manner of trades too live by, which Are not agreeing too God's word:
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assuring our selues that wee shall alwayes bee taken for theeues before him, if wee vse any wicked trades,
assuring our selves that we shall always be taken for thieves before him, if we use any wicked trades,
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and that although wee haue good assurance that our calling is good and lawfull: yit must wee vse it in such wyse, as there bee not any rauening, craft, or deceyt in it. Marke that for one poynt.
and that although we have good assurance that our calling is good and lawful: yet must we use it in such wise, as there be not any ravening, craft, or deceit in it. Mark that for one point.
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Agein, let vs vnderstand, that there is no excuce for vs before God, insomuch that although wee alledge famine, pouertie, or necessitie:
Again, let us understand, that there is no excuce for us before God, insomuch that although we allege famine, poverty, or necessity:
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all that will not serue too acquit vs, but that wee must set our hand too labour, that wee may earne our lyuing lawfully,
all that will not serve too acquit us, but that we must Set our hand too labour, that we may earn our living lawfully,
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and forbeare too profit our selues by other mennes losse.
and forbear too profit our selves by other men's loss.
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Finally, besydes as it were the bynding vp of our handes from dooyng any man wrong,
Finally, besides as it were the binding up of our hands from doing any man wrong,
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and from vsing any pretie shiftes & slyghtes too get other mens goods: let vs haue a regard too doo good.
and from using any pretty shifts & slyghtes too get other men's goods: let us have a regard too do good.
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Yea and let vs haue a speciall care too succour such as want:
Yea and let us have a special care too succour such as want:
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howbeit so as it bee with the thinges that God hath giuen vs of our owne.
howbeit so as it be with the things that God hath given us of our own.
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For those are the offerings and sacrifices which wee must make vnto him, in acknowlegment of his benefytes.
For those Are the offerings and Sacrifices which we must make unto him, in acknowledgment of his benefits.
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And wee knowe that Almesdeedes are called Sacrifyces.
And we know that Almsdeeds Are called Sacrifices.
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Therfore when wee doo them, wee must protest with an vnfeyned and trew meaning hart, that wee come too doo homage too God for the things that wee hold of him.
Therefore when we do them, we must protest with an unfeigned and true meaning heart, that we come too do homage too God for the things that we hold of him.
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And if there bee any theft in our hands, it is certaine that our sacrifyzes shall bee vncleane,
And if there be any theft in our hands, it is certain that our Sacrifices shall be unclean,
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& our almesdeedes shall bee turned intoo lothsomnesse.
& our almsdeeds shall be turned into loathsomeness.
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Then let euery man beware that he doo not pill and poll with the one hand, too giue of it anone after with the other:
Then let every man beware that he do not pill and Poll with the one hand, too give of it anon After with the other:
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but let euery of vs haue both our handes cleane.
but let every of us have both our hands clean.
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Nother let vs haue a dubble hart, but labour with all vprightnesse to earne our lyuing in such wise, that if God send vs any profit by it, wee may take it as his free gift.
Nother let us have a double heart, but labour with all uprightness to earn our living in such wise, that if God send us any profit by it, we may take it as his free gift.
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And in good sooth, Moyses also forbyddeth vs too father any peece of our gayne vppon our owne running, or vppon the labour of our handes:
And in good sooth, Moses also forbiddeth us too father any piece of our gain upon our own running, or upon the labour of our hands:
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for God will haue vs to bee beholden to him for all.
for God will have us to be beholden to him for all.
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Therefore when wee doo any almesse, let it bee with this protestation, not onely with mouth,
Therefore when we do any almesse, let it be with this protestation, not only with Mouth,
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but also in hart and deede, namely, that according as our Lord hath shewed himselfe liberall vntoo vs,
but also in heart and deed, namely, that according as our Lord hath showed himself liberal unto us,
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and bestowed vppon vs, and giuen vs ouer and aboue wherwith too serue our owne neede, wee bee willing too doo him homage with it:
and bestowed upon us, and given us over and above wherewith too serve our own need, we be willing to do him homage with it:
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and let vs shewe in deede, that wee intend not too keepe too our selues the things that he hath giuen vs,
and let us show in deed, that we intend not too keep too our selves the things that he hath given us,
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but doo put them too the vse whertoo he hath ordeyned them, that is too say, too the releeuing of those that haue neede of them.
but do put them too the use whertoo he hath ordained them, that is too say, too the relieving of those that have need of them.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs feele them better,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us feel them better,
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so as wee may bee sory for them, and aske him forgiuenesse of them, and profit more and more in his feare, that beyng withdrawen from our fleshly affections, wee may continue in his feare and loue, too the intent too profit more and more in the keeping of his holy commaundementes.
so as we may be sorry for them, and ask him forgiveness of them, and profit more and more in his Fear, that being withdrawn from our fleshly affections, we may continue in his Fear and love, too the intent too profit more and more in the keeping of his holy Commandments.
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And so let vs all saye, Almighty God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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The.xxxii. Sermon, which is the twelfth vppon the fourth Chapter.
The xxxii Sermon, which is the twelfth upon the fourth Chapter.
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29. Let no filthie speeche proceede out of your mouthes, but onely such as is good too edifye,
29. Let no filthy speech proceed out of your mouths, but only such as is good too edify,
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as neede shall require, that it may giue grace too the hearers.
as need shall require, that it may give grace too the hearers.
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30. And greeue not the holy spirit of God, vvherby you bee sealed for the day of redemption.
30. And grieve not the holy Spirit of God, whereby you be sealed for the day of redemption.
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SAint Paule correcteth a vyce heere which is very daungerous, and yit notwithstanding so common as can bee among men,
SAint Paul Correcteth a vice Here which is very dangerous, and yet notwithstanding so Common as can be among men,
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bycause they see not at the first what harme it bringeth, and therfore doo take leaue the easlyer too doo it.
Because they see not At the First what harm it brings, and Therefore do take leave the easlyer too do it.
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For it will bee sayd, that too hold pleasant talke, and in the meane whyle too think no man no harme, is a thing that may bee abidden:
For it will be said, that too hold pleasant talk, and in the mean while too think no man no harm, is a thing that may be abidden:
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as who should say, it were possible too poyson our neyghbours mynd, and yit for all that, it should bee no harme.
as who should say, it were possible too poison our neighbours mind, and yet for all that, it should be no harm.
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And hardly may men bee perswaded that it is so, notwithstanding that the holy Ghoste haue sayd it.
And hardly may men be persuaded that it is so, notwithstanding that the holy Ghost have said it.
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I say that when there is any lyght or leaud talk, or tending too giue libertie vntoo euill:
I say that when there is any Light or lewd talk, or tending too give liberty unto evil:
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it is all one as if talk were ministred too poyson mens soules.
it is all one as if talk were ministered too poison men's Souls.
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Nowe then it behoueth vs so much the more too mark what is told vs heere:
Now then it behooves us so much the more too mark what is told us Here:
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for Saint Paule termeth it filthie and leaud talk, which cannot but infect.
for Saint Paul termeth it filthy and lewd talk, which cannot but infect.
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Men will deny it (as I sayd afore:) but experience sheweth sufficiently, how it is not without cause sayd in another place, that euill woords corrupt good manners.
Men will deny it (as I said afore:) but experience shows sufficiently, how it is not without cause said in Another place, that evil words corrupt good manners.
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Though wee weere neuer so modest, chaste, cleane mynded, and giuen too good: yit if wee admit wanton talk, it perceth euen too the bottom of the hart,
Though we were never so modest, chaste, clean minded, and given too good: yet if we admit wanton talk, it pierceth even too the bottom of the heart,
cs pns12 vbdr av-x av j, j, av-j vvn, cc vvn av j: av cs pns12 vvb j-jn n1, pn31 vvz av av dt n1 pp-f dt n1,
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and wee bee atteynted with it before wee perceyue it, insomuch as it marreth vs vtterly.
and we be attainted with it before we perceive it, insomuch as it marreth us utterly.
cc pns12 vbb vvn p-acp pn31 c-acp pns12 vvb pn31, av c-acp pn31 vvz pno12 av-j.
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And in very deede if a woman giue eare too the messages that are brought hir, tending too seduce hir:
And in very deed if a woman give ear too the messages that Are brought his, tending too seduce his:
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a man may well say shee is a harlot alredie, and the thing it self is manifest ynough.
a man may well say she is a harlot already, and the thing it self is manifest enough.
dt n1 vmb av vvi pns31 vbz dt n1 av, cc dt n1 pn31 n1 vbz j av-d.
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Then is it certein that all vnchaste and leaud speeches, are baudie tricks:
Then is it certain that all unchaste and lewd Speeches, Are baudie tricks:
av vbz pn31 j cst d j cc j n2, vbr j n2:
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and although the parties that are so giuen too casting foorth of such leaud talk, doo it not alwayes of that mynd:
and although the parties that Are so given too casting forth of such lewd talk, do it not always of that mind:
cc cs dt n2 cst vbr av vvn av vvg av pp-f d j n1, vdb pn31 xx av pp-f d n1:
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yit of what intent so euer they doo it, Satan is the author of it.
yet of what intent so ever they do it, Satan is the author of it.
av pp-f r-crq n1 av av pns32 vdi pn31, np1 vbz dt n1 pp-f pn31.
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And (as I sayd afore) if such vnchaste and looce talk haue full scope, needs must wee bee poysoned out of hand,
And (as I said afore) if such unchaste and lose talk have full scope, needs must we be poisoned out of hand,
cc (c-acp pns11 vvd a-acp) cs d j cc j n1 vhb j n1, av vmb pns12 vbi vvn av pp-f n1,
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and the mischeef haue his course.
and the mischief have his course.
cc dt n1 vhi po31 n1.
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And therfore not without cause dooth Saint Paul forewarne vs, that no Vncleane speeche, or (as I sayd afore) no filthie speeche proceede out of our mouth.
And Therefore not without cause doth Saint Paul forewarn us, that no Unclean speech, or (as I said afore) no filthy speech proceed out of our Mouth.
cc av xx p-acp n1 vdz n1 np1 vvi pno12, cst dx j-u n1, cc (c-acp pns11 vvd a-acp) dx j n1 vvi av pp-f po12 n1.
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And on the contrarie part he setteth downe, that wee haue sufficient matter too talk of one with another:
And on the contrary part he sets down, that we have sufficient matter too talk of one with Another:
cc p-acp dt j-jn n1 pns31 vvz a-acp, cst pns12 vhb j n1 av vvi pp-f pi p-acp n-jn:
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that is too wit, too edifye, that men may fare somwhat the better by our communication.
that is too wit, too edify, that men may fare somewhat the better by our communication.
cst vbz av n1, av vvb, cst n2 vmb vvi av dt jc p-acp po12 n1.
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Accordingly as euen the heathen men can say, that it dooeth one good too bee in such a mans companie.
Accordingly as even the heathen men can say, that it doth one good too be in such a men company.
av-vvg p-acp av-j dt j-jn n2 vmb vvi, cst pn31 vdz pig j av vbi p-acp d dt ng1 n1.
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And why? For he shall euer heare some good sentence, and he neuer goes from him without carying away of some good.
And why? For he shall ever hear Some good sentence, and he never Goes from him without carrying away of Some good.
cc q-crq? p-acp pns31 vmb av vvi d j n1, cc pns31 av-x vvz p-acp pno31 p-acp vvg av pp-f d j.
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And it is nature that moneth them to say so.
And it is nature that Monn them to say so.
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Therfore let vs learne too abhorre and shun such plaginesse, when a man shall haue his tung so looce too speake woords that smell of the pump (as men say),
Therefore let us Learn too abhor and shun such plaginesse, when a man shall have his tongue so lose too speak words that smell of the pump (as men say),
av vvb pno12 vvi av vvi cc vvi d n1, c-crq dt n1 vmb vhi po31 n1 av j av vvi n2 cst vvb pp-f dt n1 (c-acp n2 vvb),
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and one shall hold the one syde, and another the other, and that in stead of receyuing good, a man shall feele himself too bee stung by Satan.
and one shall hold the one side, and Another the other, and that in stead of receiving good, a man shall feel himself too be stung by Satan.
cc pi vmb vvi dt crd n1, cc j-jn dt n-jn, cc cst p-acp n1 pp-f vvg j, dt n1 vmb vvi px31 av vbi vvn p-acp np1.
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And in deede, of a very truthe when such words enter into our harts ere we be aware of them, they be stings that Satā giueth vs in secret & vnespyed.
And in deed, of a very truth when such words enter into our hearts ere we be aware of them, they be stings that Satā gives us in secret & unespied.
cc p-acp n1, pp-f dt j n1 c-crq d n2 vvb p-acp po12 n2 c-acp pns12 vbb j pp-f pno32, pns32 vbb n2 cst np1 vvz pno12 p-acp n-jn cc j-vvn-u.
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Seing then that they be so, can it be sayd, that such a man is worthie too bee heard? Should wee not hate him rather as a deadly plague?
Sing then that they be so, can it be said, that such a man is worthy too be herd? Should we not hate him rather as a deadly plague?
vvb av cst pns32 vbb av, vmb pn31 vbi vvn, cst d dt n1 vbz j av vbi vvn? vmd pns12 xx vvi pno31 av-c p-acp dt j n1?
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Yee see then that the thing which we haue to mark in the first place, is that our Lord hath giuen vs tungs too make one another priuy of our myndes,
Ye see then that the thing which we have to mark in the First place, is that our Lord hath given us tungs too make one Another privy of our minds,
pn22 vvb av cst dt n1 r-crq pns12 vhb pc-acp vvi p-acp dt ord n1, vbz d po12 n1 vhz vvn pno12 n2 av vvi pi j-jn j pp-f po12 n2,
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and that is too the intent we should make them serue too the benefyte of our neyghbours,
and that is too the intent we should make them serve too the benefit of our neighbours,
cc d vbz av dt n1 pns12 vmd vvi pno32 vvi av dt n1 pp-f po12 n2,
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and therabouts ought wee to imploy them wholy.
and thereabouts ought we to employ them wholly.
cc av vmd pns12 pc-acp vvi pno32 av-jn.
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And the tung which is the meane too vtter our harts and mynds one too another, ought too guyde all the residew,
And the tongue which is the mean too utter our hearts and minds one too Another, ought too guide all the residue,
cc dt n1 r-crq vbz dt j av vvi po12 n2 cc n2 pi av j-jn, vmd av vvi d dt n1,
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as hauing the superioritie ouer them.
as having the superiority over them.
c-acp vhg dt n1 p-acp pno32.
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shee will bee made a whoore, euen before shee knowe what whooredome is.
she will be made a whore, even before she know what whoredom is.
pns31 vmb vbi vvn dt n1, av c-acp pns31 vvb r-crq n1 vbz.
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On the other syde, not without cause is it termed by the name of glorie, too shewe wherabouts wee ought too imploy it, On the other side, not without cause is it termed by the name of glory, too show whereabouts we ought too employ it,
p-acp dt j-jn n1, xx p-acp n1 vbz pn31 vvn p-acp dt n1 pp-f n1, av vvb c-crq pns12 vmd av vvi pn31,
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and too what vse, namely too the honoring of God.
and too what use, namely too the honouring of God.
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Therfore if wee looked well vppon the order of nature, it ought to bee sufficiently printed in our harts, that our woords should bee necessarie,
Therefore if we looked well upon the order of nature, it ought to be sufficiently printed in our hearts, that our words should be necessary,
av cs pns12 vvd av p-acp dt n1 pp-f n1, pn31 vmd pc-acp vbi av-j vvn p-acp po12 n2, cst po12 n2 vmd vbi j,
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and too the furtherance of our neyghbours welfare and profit.
and too the furtherance of our neighbours welfare and profit.
cc av dt n1 pp-f po12 ng1 n1 cc n1.
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The first poynt therfore which wee haue too beare in mynd, is that our Lord will haue all the partes of vs too serue too dooing good,
The First point Therefore which we have too bear in mind, is that our Lord will have all the parts of us too serve too doing good,
dt ord n1 av r-crq pns12 vhb av vvi p-acp n1, vbz d po12 n1 vmb vhi d dt n2 pp-f pno12 av vvi av vdg av-j,
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and specially our tung, so as the drift of all our talk bee too edify. As for example, one hath neede of Counsell, another of warning;
and specially our tongue, so as the drift of all our talk be too edify. As for Exampl, one hath need of Counsel, Another of warning;
cc av-j po12 n1, av c-acp dt n1 pp-f d po12 n1 vbi av vvi. p-acp p-acp n1, pi vhz n1 pp-f n1, j-jn pp-f n1;
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another of rebuking, and another too be put in mynd of some thing, or else to be taught, bycause he is vtterly ignorant:
Another of rebuking, and Another too be put in mind of Some thing, or Else to be taught, Because he is utterly ignorant:
j-jn pp-f vvg, cc j-jn av vbi vvn p-acp n1 pp-f d n1, cc av pc-acp vbi vvn, c-acp pns31 vbz av-j j:
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and agein, it extendeth too all things in this present lyfe.
and again, it extendeth too all things in this present life.
cc av, pn31 vvz av d n2 p-acp d j n1.
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Trew it is that the principall thing which wee haue too looke vntoo, is too teache the ignorant,
True it is that the principal thing which we have too look unto, is too teach the ignorant,
j pn31 vbz d dt j-jn n1 r-crq pns12 vhb av vvi p-acp, vbz av vvi dt j,
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and too shewe them the way of saluation.
and too show them the Way of salvation.
cc av vvi pno32 dt n1 pp-f n1.
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Besyds that, if any man misbehaue him selfe, so as he bee negligent and slothfull, he must bee spurred foreward by good exhortations:
Besides that, if any man misbehave him self, so as he be negligent and slothful, he must be spurred forward by good exhortations:
p-acp d, cs d n1 vvi pno31 n1, av c-acp pns31 vbb j cc j, pns31 vmb vbi vvn av-j p-acp j n2:
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and if he bee vnruly, hee must bee shamed, (as much as lyeth in vs,) that it may bring him backe tooo the seruis of God.
and if he be unruly, he must be shamed, (as much as lies in us,) that it may bring him back tooo the seruis of God.
cc cs pns31 vbb j, pns31 vmb vbi vvn, (c-acp d c-acp vvz p-acp pno12,) cst pn31 vmb vvi pno31 av av dt fw-la pp-f np1.
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Agein, a man must comfort such as are in heauinesse, and giue counsell too such as are in distresse, too the intent they fall not intoo despayre.
Again, a man must Comfort such as Are in heaviness, and give counsel too such as Are in distress, too the intent they fallen not into despair.
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Too bee short, wee must indeuer too hold backe the poore s•ules that should else go too destruction.
Too be short, we must endeavour too hold back the poor s•ules that should Else go too destruction.
av vbb j, pns12 vmb n1 av vvb av dt j n2 cst vmd av vvi av n1.
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And of all others that is the principall benefyte.
And of all Others that is the principal benefit.
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But yit if wee see a poore man that is lyke too bee deceyued, wee must giue him some warning of it.
But yet if we see a poor man that is like too be deceived, we must give him Some warning of it.
p-acp av cs pns12 vvb dt j n1 cst vbz av-j av vbi vvn, pns12 vmb vvi pno31 d n-vvg pp-f pn31.
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And when we bee once come too that poynt, it is certein that wee shall giue our selues continually to the benefyte and behoof of our neyghbours,
And when we be once come too that point, it is certain that we shall give our selves continually to the benefit and behoof of our neighbours,
cc c-crq pns12 vbb a-acp vvn av d n1, pn31 vbz j cst pns12 vmb vvi po12 n2 av-j p-acp dt n1 cc n1 pp-f po12 n2,
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yea euen infinite wayes, as well in respect of the bodie as of the soule.
yea even infinite ways, as well in respect of the body as of the soul.
uh av j n2, c-acp av p-acp n1 pp-f dt n1 c-acp pp-f dt n1.
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And let vs see nowe whether wee haue not sufficient ground and matter too woorke these things vppon.
And let us see now whither we have not sufficient ground and matter too work these things upon.
cc vvb pno12 vvi av cs pns12 vhb xx j n1 cc n1 av vvi d n2 p-acp.
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Wee cannot go one step, but wee see how one hath neede too bee spurred, another too bee rebuked, the third too bee comforted, and another too bee taught.
we cannot go one step, but we see how one hath need too be spurred, Another too be rebuked, the third too be comforted, and Another too be taught.
pns12 vmbx vvi crd n1, cc-acp pns12 vvb c-crq pi vhz n1 av vbi vvn, j-jn av vbi vvn, dt ord av vbi vvn, cc j-jn av vbi vvn.
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If wee hold our toungs at all this, and care nother for the bodyes nor for the soules of them that are linked too vs,
If we hold our tongues At all this, and care neither for the bodies nor for the Souls of them that Are linked too us,
cs pns12 vvb po12 n2 p-acp d d, cc vvb av-dx p-acp dt n2 ccx p-acp dt n2 pp-f pno32 cst vbr vvn av pno12,
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and with whom wee ought too be vnited as the fingers of a hand:
and with whom we ought too be united as the fingers of a hand:
cc p-acp ro-crq pns12 vmd av vbi vvn p-acp dt n2 pp-f dt n1:
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is it not an open dispyzing of God, when wee imbace the naturall vse of our toung in such wyse? And therefore let vs keepe vs from marring of the thing that wee ought too set so much store by,
is it not an open dispyzing of God, when we imbace the natural use of our tongue in such wise? And Therefore let us keep us from marring of the thing that we ought too Set so much store by,
vbz pn31 xx dt j vvg pp-f np1, c-crq pns12 vvi dt j n1 pp-f po12 n1 p-acp d n1? cc av vvb pno12 vvi pno12 p-acp vvg pp-f dt n1 cst pns12 vmd av vvi av d n1 p-acp,
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namely the meane which wee haue too glorify God, by making confession of our fayth,
namely the mean which we have too Glorify God, by making Confessi of our faith,
av dt j r-crq pns12 vhb av vvi np1, p-acp vvg n1 pp-f po12 n1,
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and by calling vppon him, and also by seruing our neyghbours turnes after so manye sortes, as I haue shewed alredye.
and by calling upon him, and also by serving our neighbours turns After so many sorts, as I have showed already.
cc p-acp vvg p-acp pno31, cc av p-acp vvg po12 n2 vvz a-acp av d n2, c-acp pns11 vhb vvn av.
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And so the first poynt which wee haue too marke in this streyne, is the lawfull vse whereuntoo God hath ordeyned our toungs,
And so the First point which we have too mark in this streyne, is the lawful use whereunto God hath ordained our tongues,
cc av dt ord n1 r-crq pns12 vhb av vvi p-acp d vvi, vbz dt j n1 c-crq np1 vhz vvn po12 n2,
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and how they ought too bee applyed wholly thereuntoo.
and how they ought too be applied wholly thereunto.
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Now if wee ought too procure the furtherance of our neyghbo•rs saluation, and also their temporall benefyte and welfare:
Now if we ought too procure the furtherance of our neyghbo•rs salvation, and also their temporal benefit and welfare:
av cs pns12 vmd av vvi dt n1 pp-f po12 ng1 n1, cc av po32 j n1 cc n1:
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what a thing is it if wee seduce them by our disorder, and vtterly quenche and put away all feare of God in them? When wee serue Satan by our looce talk,
what a thing is it if we seduce them by our disorder, and utterly quench and put away all Fear of God in them? When we serve Satan by our lose talk,
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when wee labour too deface all honestie, when wee moue men too a beastly lyfe:
when we labour too deface all honesty, when we move men too a beastly life:
c-crq pns12 vvb av vvi d n1, c-crq pns12 vvb n2 av dt j n1:
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is not such defyling of our toungs an vtter peruerting of the order of nature? Then let vs learne so too occupy our selues in good and necessarie talke,
is not such defiling of our tongues an utter perverting of the order of nature? Then let us Learn so too occupy our selves in good and necessary talk,
vbz xx d vvg pp-f po12 n2 dt j vvg pp-f dt n1 pp-f n1? av vvb pno12 vvi av av vvi po12 n2 p-acp j cc j n1,
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as wee eschew the defyling of our selues with wicked communicatiō, which are as baudes trickes of Satan, too corrupt such as were well dispozed too serue God.
as we eschew the defiling of our selves with wicked communication, which Are as bawds tricks of Satan, too corrupt such as were well dispozed too serve God.
c-acp pns12 vvb dt n-vvg pp-f po12 n2 p-acp j n1, r-crq vbr p-acp n2 n2 pp-f np1, av vvb d c-acp vbdr av vvn av vvi np1.
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And so wee see that looke how manye looce speeches passe in the worlde, so many spirituall poysonings are there (as I sayde afore) too corrupt good manners.
And so we see that look how many lose Speeches pass in the world, so many spiritual poisonings Are there (as I said afore) too corrupt good manners.
cc av pns12 vvb d n1 c-crq d j n2 vvi p-acp dt n1, av d j n2-vvg vbr a-acp (c-acp pns11 vvd a-acp) av vvi j n2.
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And although wee cannot be made to beleeue it: yit is it certein that it is proued sufficiently ynough, euē by experience.
And although we cannot be made to believe it: yet is it certain that it is proved sufficiently enough, even by experience.
cc cs pns12 vmbx vbi vvn pc-acp vvi pn31: av vbz pn31 j cst pn31 vbz vvn av-j av-d, av p-acp n1.
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Howbeeit let vs not bee as fooles that will not learne but by great harme: but rather let vs yeeld too that which is told vs by the holy Ghost.
Howbeit let us not be as Fools that will not Learn but by great harm: but rather let us yield too that which is told us by the holy Ghost.
a-acp vvb pno12 xx vbi c-acp n2 cst vmb xx vvi cc-acp p-acp j n1: cc-acp av-c vvb pno12 vvi av cst r-crq vbz vvn pno12 p-acp dt j n1.
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And heereuppon wee may gather, that it is not too bee thought straunge, though the world bee now adayes giuen too all leaudnesse.
And Hereupon we may gather, that it is not too be Thought strange, though the world be now adays given too all leaudnesse.
cc av pns12 vmb vvi, cst pn31 vbz xx av vbi vvn j, cs dt n1 vbb av av vvn av d n1.
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For it seemeth too bee no euill at all too vse iesting and scoffing talke, insomuch that men would make a vertewe of it,
For it seems too be no evil At all too use jesting and scoffing talk, insomuch that men would make a vertewe of it,
p-acp pn31 vvz av vbi dx n-jn p-acp d av vvb vvg cc vvg n1, av d n2 vmd vvi dt n1 pp-f pn31,
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and fynd no bones at all in it.
and find no bones At all in it.
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Lykewyse wee see a great number of iesters and scoffers, whose drift is too put away all shame, that men myght let themselues at raundon, and become vtterly shamelesse.
Likewise we see a great number of jesters and scoffers, whose drift is too put away all shame, that men might let themselves At random, and become utterly shameless.
av pns12 vvb dt j n1 pp-f n2 cc n2, rg-crq n1 vbz av vvn av d n1, cst n2 vmd vvi px32 p-acp av-an, cc vvi av-j j.
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Wee see this too much in vse, and therefore no maruell though wee gather the frutes of that wicked and cursed licentiousnesse, which is too much suffered.
we see this too much in use, and Therefore no marvel though we gather the fruits of that wicked and cursed licentiousness, which is too much suffered.
pns12 vvb d av av-d p-acp n1, cc av dx n1 cs pns12 vvb dt n2 pp-f d j cc j-vvn n1, r-crq vbz av av-d vvn.
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And heereby wee see also, what is too bee thought of all wanton (and baudie songs, and of louemakings.
And hereby we see also, what is to be Thought of all wanton (and baudie songs, and of louemakings.
cc av pns12 vvb av, q-crq vbz pc-acp vbi vvn pp-f d j-jn (cc j n2, cc pp-f n2.
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And so is shee (imboldened and) inhardned too all vnshamefastnesse, and the diuell getteth possession of hir before shee knowe what chastitie meaneth,
And so is she (emboldened and) inhardned too all unshamefastness, and the Devil gets possession of his before she know what chastity means,
cc av vbz pns31 (vvn cc) j av d n1, cc dt n1 vvz n1 pp-f png31 p-acp pns31 vvb r-crq n1 vvz,
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and how horrible a thing it is to put foorth hirself too such leaudnesse, and too breake hir fayth and troth which shee shall haue plyghted, when shee comes too mariage.
and how horrible a thing it is to put forth herself too such leaudnesse, and too break his faith and troth which she shall have plyghted, when she comes too marriage.
cc c-crq j dt n1 pn31 vbz pc-acp vvi av px31 av d n1, cc av vvb png31 n1 cc n1 r-crq pns31 vmb vhi vvn, c-crq pns31 vvz av n1.
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Before a mayd can bee able too discerne all this: shee shalbee vtterly mard aforehand, if shee acquaynt hirself with leaude songs.
Before a maid can be able too discern all this: she shalbe utterly marred aforehand, if she acquaint herself with leaude songs.
p-acp dt n1 vmb vbi j av vvi d d: pns31 vmb|vbi av-j vvn av, cs pns31 vvi px31 p-acp j n2.
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And it is wonder that this mischeef can not bee redressed.
And it is wonder that this mischief can not be Redressed.
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Whereby it appeereth, that Satan laboreth in that behalf, and streyneth himself too the vttermust, knowing that he hath vs at a great aduauntage,
Whereby it appeareth, that Satan Laboureth in that behalf, and straineth himself too the vttermust, knowing that he hath us At a great advantage,
c-crq pn31 vvz, cst np1 vvz p-acp d n1, cc vvz px31 av dt n1, vvg cst pns31 vhz pno12 p-acp dt j n1,
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if he may so sowe his cursed cockle, too corrupt our good manners.
if he may so sow his cursed cockle, too corrupt our good manners.
cs pns31 vmb av vvi po31 j-vvn n1, av vvb po12 j n2.
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For surely if the diuell wrought not in it, wee myght more easly deale too dispatch and rid away all those ribawdries and filthinesse out of rememberance, which are as deadly plagues, as I haue sayd afore. But it is impossible.
For surely if the Devil wrought not in it, we might more Easily deal too dispatch and rid away all those ribawdries and filthiness out of remembrance, which Are as deadly plagues, as I have said afore. But it is impossible.
p-acp av-j cs dt n1 vvd xx p-acp pn31, pns12 vmd av-dc av-j vvi av vvi cc vvi av d d n2 cc n1 av pp-f n1, r-crq vbr a-acp j n2, c-acp pns11 vhb vvn a-acp. p-acp pn31 vbz j.
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For though there were sorer punishment for it than there is:
For though there were Sorer punishment for it than there is:
p-acp cs pc-acp vbdr jc n1 p-acp pn31 cs a-acp vbz:
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yit both wyues and maydes had leuer go too prizon, and too bee taken for harlots,
yet both wives and maids had lever go too prizon, and too be taken for harlots,
av d n2 cc n2 vhd vvn vvb av n1, cc av vbi vvn p-acp n2,
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than too correct that vyce, which is the corrupter of the whole world, and too brydle their cursed toungs, which serue for nothing but too infect all things with that filthinesse.
than too correct that vice, which is the corrupter of the Whole world, and too bridle their cursed tongues, which serve for nothing but too infect all things with that filthiness.
cs av vvi d n1, r-crq vbz dt n1 pp-f dt j-jn n1, cc av vvi po32 j-vvn n2, r-crq vvb p-acp pix cc-acp av vvi d n2 p-acp d n1.
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Yit notwithstanding, wee shall haue the lesse excuce after such warning, and as for them that stop their eares,
Yet notwithstanding, we shall have the less excuce After such warning, and as for them that stop their ears,
av a-acp, pns12 vmb vhi dt av-dc n1 p-acp d n1, cc c-acp p-acp pno32 cst vvb po32 n2,
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and wil needes harden their hartes ageinst the holy Ghost: they shalbee driuen too yeeld an account, not only for offending God so many wayes,
and will needs harden their hearts against the holy Ghost: they shalbe driven too yield an account, not only for offending God so many ways,
cc vmb av vvi po32 n2 p-acp dt j n1: pns32 vmb|vbi vvn av vvi dt n1, xx av-j p-acp vvg np1 av d n2,
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but also for poysoning of folkes soules after a sort, which is a thing much more heynous and horrible,
but also for poisoning of folks Souls After a sort, which is a thing much more heinous and horrible,
cc-acp av c-acp vvg pp-f ng2 n2 p-acp dt n1, r-crq vbz dt n1 av-d av-dc j cc j,
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than if they had murthered their bodies.
than if they had murdered their bodies.
cs cs pns32 vhd vvn po32 n2.
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10034
They that doo but poyson beastes, shalbee driuen out of the world, and they deserue it well.
They that do but poison beasts, shalbe driven out of the world, and they deserve it well.
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And what shalbee doone too them which not only slea the bodie with their poysons,
And what shalbe done too them which not only slay the body with their poisons,
cc q-crq vmb vdi av pno32 r-crq xx av-j vvi dt n1 p-acp po32 n2,
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but also make assault vppon the soule, and ceasse not too corrupt all goodnesse and all feare of God,
but also make assault upon the soul, and cease not too corrupt all Goodness and all Fear of God,
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yea and all honestie (as I sayd afore) by their leaude talke.
yea and all honesty (as I said afore) by their leaude talk.
uh cc d n1 (c-acp pns11 vvd a-acp) p-acp po32 j n1.
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Yee see then that the thing which wee haue too remember in this streyne, is that in asmuch as God hath appoynted our toungs too such vse as wee haue heard, that is too wit, too the seruice of our neyghbours,
Ye see then that the thing which we have too Remember in this streyne, is that in as as God hath appointed our tongues too such use as we have herd, that is too wit, too the service of our neighbours,
pn22 vvb av cst dt n1 r-crq pns12 vhb av vvb p-acp d vvi, vbz d p-acp av c-acp np1 vhz vvn po12 n2 av d n1 c-acp pns12 vhb vvn, cst vbz av n1, av dt n1 pp-f po12 n2,
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and too the benefyting of them both in bodie and soule: wee must imploy them diligently thereuntoo.
and too the benefiting of them both in body and soul: we must employ them diligently thereunto.
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And therefore let vs aboue all things keepe vs from infecting of those that were inclined too serue God,
And Therefore let us above all things keep us from infecting of those that were inclined too serve God,
cc av vvb pno12 p-acp d n2 vvb pno12 p-acp vvg pp-f d cst vbdr vvn av vvi np1,
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and from thrusting them out of the way by casting foorth such speeches before them as may coole their goodnesse,
and from thrusting them out of the Way by casting forth such Speeches before them as may cool their Goodness,
cc p-acp vvg pno32 av pp-f dt n1 p-acp vvg av d n2 p-acp pno32 c-acp vmb vvi po32 n1,
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& prouoke 〈 ◊ 〉 too euill, yea and make them more licentious and negligent. For euill speech corrupteth good manners many wayes.
& provoke 〈 ◊ 〉 too evil, yea and make them more licentious and negligent. For evil speech corrupteth good manners many ways.
cc vvi 〈 sy 〉 av j-jn, uh cc vvi pno32 av-dc j cc j. p-acp j-jn n1 vvz j n2 d n2.
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There are some naughtipackes too bee seene, that are 〈 ◊ 〉 •corners of God. And if they bee warned too haue any remorse of their dooings:
There Are Some naughtipacks too be seen, that Are 〈 ◊ 〉 •corners of God. And if they be warned too have any remorse of their doings:
pc-acp vbr d n2 av vbi vvn, cst vbr 〈 sy 〉 ng1 pp-f np1. cc cs pns32 vbb vvn av vhb d n1 pp-f po32 n2-vdg:
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•ush say they, God passeth much for this.
•ush say they, God passes much for this.
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Agein, othersome come not too such extremitie, but yit will they lessen their faultes, so as they shalbee but veniall sinnes with them. Othersome doo cloke all things:
Again, Othersome come not too such extremity, but yet will they lessen their Faults, so as they shalbe but venial Sins with them. Othersome do cloak all things:
av, j vvb xx av d n1, cc-acp av vmb pns32 vvi po32 n2, av c-acp pns32 vmb p-acp j n2 p-acp pno32. j vdb vvi d n2:
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and all others generally will say, Tush, wee must not bee so carefull, God will not haue vs too liue so sadly,
and all Others generally will say, Tush, we must not be so careful, God will not have us too live so sadly,
cc d n2-jn av-j vmb vvi, uh, pns12 vmb xx vbi av j, np1 vmb xx vhi pno12 av vvi av av-j,
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for what a thing were that? It should not bee lawfull for vs too laugh within a whyle.
for what a thing were that? It should not be lawful for us too laugh within a while.
p-acp r-crq dt n1 vbdr d? pn31 vmd xx vbi j p-acp pno12 av vvi p-acp dt n1.
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And their speaking after that manner, is too burie all feare of God by little and little.
And their speaking After that manner, is too bury all Fear of God by little and little.
cc po32 n-vvg p-acp d n1, vbz av vvi d n1 pp-f np1 p-acp j cc j.
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Yee see then that manie sortes of such folke, yea many mo than needeth, doo shew themselues too much:
Ye see then that many sorts of such folk, yea many more than needs, do show themselves too much:
pn22 vvb av cst d n2 pp-f d n1, uh d dc cs vvz, vdb vvi px32 av av-d:
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and they bee as manie recordes, that leaude woordes are poysons too murther mennes soules withall.
and they be as many records, that leaude words Are poisons too murder men's Souls withal.
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And therefore let vs stand vppon our garde in that behalf.
And Therefore let us stand upon our guard in that behalf.
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And first of all (as I sayd) let euery man beware that he speake chastely,
And First of all (as I said) let every man beware that he speak chastely,
cc ord pp-f d (c-acp pns11 vvd) vvb d n1 vvi cst pns31 vvb av-j,
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and vse none other than honest speeche.
and use none other than honest speech.
cc vvb pix n-jn cs j n1.
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And therewithall let vs shun all them as diuels, which iest out the matter after that fashyon, notwithstanding that for their mirthes sake they bee welcome too vs,
And therewithal let us shun all them as Devils, which jest out the matter After that fashion, notwithstanding that for their mirths sake they be welcome too us,
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(37) sermon (DIV2)
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10055
and sometymes also fare well of free coste, (O, say wee,) He is a good fellowe, he will make all the companie merrye.
and sometimes also fare well of free cost, (Oh, say we,) He is a good fellow, he will make all the company merry.
cc av av vvb av pp-f j n1, (uh, vvb pns12,) pns31 vbz dt j n1, pns31 vmb vvi d dt n1 j.
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Now whereas men are desyrous too haue such folke, too tickle their eares by casting foorth their iestes and daliances, and such other lyke things:
Now whereas men Are desirous too have such folk, too tickle their ears by casting forth their jests and dalliances, and such other like things:
av cs n2 vbr j av vhi d n1, av vvb po32 n2 p-acp vvg av po32 n2 cc n2, cc d n-jn av-j n2:
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let vs learne too shet them out of our doores.
let us Learn too shet them out of our doors.
vvb pno12 vvi av zz pno32 av pp-f po12 n2.
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For wee would not willingly hold vp our throte too a dagger, when wee sawe it drawen:
For we would not willingly hold up our throat too a dagger, when we saw it drawn:
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nother would go seeke one too murther our bodies.
neither would go seek one too murder our bodies.
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And why then doo wee long sore too haue our soules murthered, which is much woorse? Wherefore let vs eschew such folkes as can doo nothing but quenche and put out the feare of God in vs,
And why then do we long soar too have our Souls murdered, which is much Worse? Wherefore let us eschew such folks as can do nothing but quench and put out the Fear of God in us,
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and make vs shamelesse and hard harted ▪ and bereeue vs of all honestie, and shamefastnesse,
and make us shameless and hard hearted ▪ and bereeue us of all honesty, and shamefastness,
cc vvb pno12 j cc j j-vvn ▪ cc vvi pno12 pp-f d n1, cc n1,
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for feare least God pay vs the wages that wee deserue, for hauing acquayntance and familiaritie with such people:
for Fear lest God pay us the wages that we deserve, for having acquaintance and familiarity with such people:
p-acp n1 cs np1 vvb pno12 dt n2 cst pns12 vvb, c-acp vhg n1 cc n1 p-acp d n1:
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and therefore let vs doo our indeuer that such plagues may not reigne among vs. Bee not deceyued, (sayeth Saint Paule) speaking of such scoffers, which serue but too prouoke our lustes, too bereeue vs of all remorse of conscience, too abate the feare of God in vs,
and Therefore let us do our endeavour that such plagues may not Reign among us be not deceived, (Saith Saint Paul) speaking of such scoffers, which serve but too provoke our lusts, too bereeue us of all remorse of conscience, too abate the Fear of God in us,
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and too abuse vs in such wyze, as sin may delyght vs. Beware (sayeth he) that none of you bee deceyued by lying woordes,
and too abuse us in such wyze, as since may delight us Beware (Saith he) that none of you be deceived by lying words,
cc av vvb pno12 p-acp d j, c-acp n1 vmb vvi pno12 vvb (vvz pns31) cst pi pp-f pn22 vbi vvn p-acp j-vvg n2,
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bycause it hath bin a common thing in all ages.
Because it hath been a Common thing in all ages.
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And therfore let vs put Saint Paules counsell in vre, and not onely let euery of vs keepe good watch that he bee not surpryzed:
And Therefore let us put Saint Paul's counsel in use, and not only let every of us keep good watch that he be not surpryzed:
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but also let vs haue a care too keepe other folkes from beeing corrupted after that fashyon.
but also let us have a care too keep other folks from being corrupted After that fashion.
cc-acp av vvb pno12 vhi dt n1 av vvi j-jn n2 p-acp vbg vvn p-acp d n1.
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That is the thing which wee haue too remember heere.
That is the thing which we have too Remember Here.
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And wee see what he sayeth, namely that wee bee weake ynough, yea and too weake:
And we see what he Saith, namely that we be weak enough, yea and too weak:
cc pns12 vvb r-crq pns31 vvz, av cst pns12 vbb j av-d, uh cc av j:
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yea and so saped in euill, as is horrible too see:
yea and so saped in evil, as is horrible too see:
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540
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and therefore when wee couet too record still some newe lesson (of leaudnesse,) and are quickened and spurred vp by others, is it not as if a drunkard hauing well stuffed and filled himself alredy,
and Therefore when we covet too record still Some new Lesson (of leaudnesse,) and Are quickened and spurred up by Others, is it not as if a drunkard having well stuffed and filled himself already,
cc av c-crq pns12 vvb av n1 av d j n1 (pp-f n1,) cc vbr vvn cc vvd a-acp p-acp n2-jn, vbz pn31 xx c-acp cs dt n1 vhg av vvn cc vvn px31 av,
(37) sermon (DIV2)
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euen till he bee redye too burst, should seeke still too prouoke his appetyte, that he myght drinke and lade in wyne newe agein? So then, is not euery man sufficiently giuen too euill of himself,
even till he be ready too burst, should seek still too provoke his appetite, that he might drink and lade in wine new again? So then, is not every man sufficiently given too evil of himself,
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(37) sermon (DIV2)
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though there were no leaude songs nor vnthriftie talke at all? But when the diuell fyndeth any gap open,
though there were no leaude songs nor unthrifty talk At all? But when the Devil findeth any gap open,
cs pc-acp vbdr dx j n2 ccx j n1 p-acp d? p-acp c-crq dt n1 vvz d n1 j,
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and can drawe vs further too naughtinesse by his flatteries, so as he can harden vs in it:
and can draw us further too naughtiness by his flatteries, so as he can harden us in it:
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540
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I pray you doo wee not giue him the vpper hand of vs, so as we be wholy at his pleasure, that he may driue vs and drawe vs whither he listeth?
I pray you do we not give him the upper hand of us, so as we be wholly At his pleasure, that he may driven us and draw us whither he lists?
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(37) sermon (DIV2)
540
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Now hereuppon S. Paule addeth ▪ that vvee must not greeue the spirit of God, wherwith vvee bee marked and sealed ageinst the day of our Redemption.
Now hereupon S. Paul adds ▪ that we must not grieve the Spirit of God, wherewith we be marked and sealed against the day of our Redemption.
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Heere is yit one declaration more, which ought too touche vs neere.
Here is yet one declaration more, which ought too touch us near.
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Trew it is, that the things which haue bin spoken, ought well of good desert too bee throughly mynded.
True it is, that the things which have been spoken, ought well of good desert too be thoroughly minded.
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For what a thing is it for vs too peruert the order of nature, by applying our tunges too the cleane contrarie, which God hath appoynted to his honour,
For what a thing is it for us too pervert the order of nature, by applying our tongues too the clean contrary, which God hath appointed to his honour,
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and too the benefyte of our neyghbours? And agein, too bee giltie of infecting all men with our filthinesse, of peruerting those that were giuen too the seruing of God,
and too the benefit of our neighbours? And again, too be guilty of infecting all men with our filthiness, of perverting those that were given too the serving of God,
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and of prouoking those persons vntoo beastly vnshamefastnesse, that had some shame and honestie in them? Should not this moue vs sufficiently,
and of provoking those Persons unto beastly unshamefastness, that had Some shame and honesty in them? Should not this move us sufficiently,
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10082
if wee were not tootoo blockish? But S. Paule telleth vs of a thing that ought too scare vs yit much more.
if we were not tootoo blockish? But S. Paul Telleth us of a thing that ought too scare us yet much more.
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Greeue not Gods Spirit (sayeth he.) And why? For wee bee marked with it (sayeth he) and it dwelleth in vs,Grieve not God's Spirit (Saith he.) And why? For we be marked with it (Saith he) and it dwells in us,
vvb xx npg1 n1 (vvz pns31.) cc q-crq? c-acp pns12 vbb vvn p-acp pn31 (vvz pns31) cc pn31 vvz p-acp pno12,
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and sealeth the hope of our saluation in our hartes, and it is also the seede of lyfe, which wee haue too warrant vs our euerlasting saluation.
and Sealeth the hope of our salvation in our hearts, and it is also the seed of life, which we have too warrant us our everlasting salvation.
cc vvz dt n1 pp-f po12 n1 p-acp po12 n2, cc pn31 vbz av dt n1 pp-f n1, r-crq pns12 vhb av vvb pno12 po12 j n1.
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10085
Now it is certeine that when wee take such libertie both too doo euill and too speake euill:
Now it is certain that when we take such liberty both too do evil and too speak evil:
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it is a fyghting ageinst Gods spirit as much as in vs lyeth, and a choking of the lyght which he hath kindled in vs,
it is a fighting against God's Spirit as much as in us lies, and a choking of the Light which he hath kindled in us,
pn31 vbz dt j-vvg p-acp ng1 n1 p-acp d c-acp p-acp pno12 vvz, cc dt n-vvg pp-f dt vvi r-crq pns31 vhz vvn p-acp pno12,
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& a taking of the brydle in our teeth too doo all naughtinesse. And that cannot bee doone but too his griefe.
& a taking of the bridle in our teeth too do all naughtiness. And that cannot be done but too his grief.
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This is the thing which S. Paule intended too say heere.
This is the thing which S. Paul intended too say Here.
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Howbeeit let vs marke first of all, that he speaketh heere after the common maner of the holy scripture.
Howbeit let us mark First of all, that he speaks Here After the Common manner of the holy scripture.
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For wee knowe there are no passions in God. It is the propertie of men too bee sorie and greeued: God is vnchaungeable.
For we know there Are no passion in God. It is the property of men too be sorry and grieved: God is unchangeable.
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Notwithstanding, bycause wee conceyue not the hyghnesse which is in him, and that his maiestie is so infinite as wee cannot come neere it:
Notwithstanding, Because we conceive not the highness which is in him, and that his majesty is so infinite as we cannot come near it:
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therfore vseth he that similitude, euen for our rudenesse sake.
Therefore uses he that similitude, even for our rudeness sake.
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Therfore when as it is sayd, that God is prouokod too wrath, it is not for that there is any moodinesse in him:
Therefore when as it is said, that God is prouokod too wrath, it is not for that there is any moodiness in him:
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but too make vs hate the euil, bycause we fyght agenist God in transgressing his lawe,
but too make us hate the evil, Because we fight agenist God in transgressing his law,
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and that is all one as if wee would prouoke him too anger through our spytefulnesse.
and that is all one as if we would provoke him too anger through our spytefulnesse.
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The scripture then meaneth not too make God subiect too any chaunge, when it sayth, that he is angrie or sorie:
The scripture then means not too make God Subject too any change, when it say, that he is angry or sorry:
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but it leadeth vs too our owne dooings, too the intent that our vyces should displease vs so much the more,
but it leads us too our own doings, too the intent that our vices should displease us so much the more,
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and that we should euen abhorre them.
and that we should even abhor them.
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And heere Saint Paule speaketh not only of Gods anger, but also sayth, that the holy Ghoste is sorie or greeued.
And Here Saint Paul speaks not only of God's anger, but also say, that the holy Ghost is sorry or grieved.
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And why? Wee bee not Gods children (as he speaketh of it in the Epistle too the Romanes,) except his holy Ghoste dwell in vs. For are wee woorthie by nature, too bee mustered in such aray as too bee fellowes with the Angells? wee (I say) which are but rottennesse,
And why? we be not God's children (as he speaks of it in the Epistle too the Romans,) except his holy Ghost dwell in us For Are we worthy by nature, too be mustered in such array as too be Fellows with the Angels? we (I say) which Are but rottenness,
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and warranted vntoo vs, so as wee may say, behold, it is euen God himself that speaketh.
and warranted unto us, so as we may say, behold, it is even God himself that speaks.
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and moreouer cursed in Adam, and chyldren of wrath? Howbeeit, God by his holy spirit calleth vs too this inestimable honour and dignitie of beeing his children,
and moreover cursed in Adam, and children of wrath? Howbeit, God by his holy Spirit calls us too this inestimable honour and dignity of being his children,
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so as wee may call vpon him as our father, and haue familiar resort vntoo him.
so as we may call upon him as our father, and have familiar resort unto him.
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That therfore is doone by the holy Ghoste: and for the same cause is he called the spirit of adoption: That Therefore is done by the holy Ghost: and for the same cause is he called the Spirit of adoption:
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For the inheritance of heauen belongeth not too vs, but in respect that wee bee Gods children.
For the inheritance of heaven belongeth not too us, but in respect that we be God's children.
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Wee bee not so of our selues and by nature, as I told you: and therfore it followeth that it commeth of Gods freebestowed goodnesse.
we be not so of our selves and by nature, as I told you: and Therefore it follows that it comes of God's freebestowed Goodness.
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Now hee sealeth vp all this in our harts by his holy Ghoste: and that is the cause why it is sayd, that wee haue a mortall bodie.
Now he Sealeth up all this in our hearts by his holy Ghost: and that is the cause why it is said, that we have a Mortal body.
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The thing that is ment heerby, is not only our feete, hands, skin, bone, and flesh:
The thing that is meant hereby, is not only our feet, hands, skin, bone, and Flesh:
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but that there is a lump of corruption in vs by reason of the dwelling of sin in vs, which bringeth nothing but death.
but that there is a lump of corruption in us by reason of the Dwelling of since in us, which brings nothing but death.
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For haue wee liued any tyme? wee go away intoo dust and cindre, and there is not that man which seeth not himself alredye beeseeged with a hundred deaths, considering the diseases and infirmities wheruntoo wee bee subiect.
For have we lived any time? we go away into dust and cindre, and there is not that man which sees not himself already beeseeged with a hundred death's, considering the diseases and infirmities wheruntoo we be Subject.
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Agein, age makes vs to stoope, so as we perceyue a long whyle aforehand how we be summoned too come too our graue.
Again, age makes us to stoop, so as we perceive a long while aforehand how we be summoned too come too our graven.
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Seeing then that wee perceyue such a number of deathes all at once toogither in our bodies,
Seeing then that we perceive such a number of deaths all At once together in our bodies,
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and a much greate dungeon in our soules:
and a much great dungeon in our Souls:
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how should wee hope that God would take vs vp intoo his kingdome? But Saint Paule sayth, that the spirit is lyfe.
how should we hope that God would take us up into his Kingdom? But Saint Paul say, that the Spirit is life.
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If there bee but one grayne or one spark of the spirit of our Lord Iesus Christ in vs:
If there be but one grain or one spark of the Spirit of our Lord Iesus christ in us:
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let vs assure our selues that wee shalbe parttakers of his glorie:
let us assure our selves that we shall partakers of his glory:
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for it is sayd, that he is raysed agein from the dead, and hath gotten the vpper hand of it by his holy spirit.
for it is said, that he is raised again from the dead, and hath got the upper hand of it by his holy Spirit.
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After that maner are wee quickened with him, wayting till wee bee deliuered from all the corruptible nature that compasseth vs about.
After that manner Are we quickened with him, waiting till we be Delivered from all the corruptible nature that Compasseth us about.
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And now S. Paule sayeth, that wee bee sealed by the holy Ghost, as is sayd of it, in the first chapter heertoofore,
And now S. Paul Saith, that we be sealed by the holy Ghost, as is said of it, in the First chapter heertoofore,
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and in other places besyde, as in the second to the Corinthians. And this similitude is very fit.
and in other places beside, as in the second to the Corinthians. And this similitude is very fit.
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For although Gods promises ought to be of sufficient authority, & to haue ful credit with vs of thēselues:
For although God's promises ought to be of sufficient Authority, & to have full credit with us of themselves:
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yit notwithstanding, such is our misbeeleef, that wee cannot giue credit too them, nor rest vppon them, till they bee confirmed,
yet notwithstanding, such is our misbeeleef, that we cannot give credit too them, nor rest upon them, till they be confirmed,
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& on the other syde we be alwayes doubtfull and misgiuing, and cannot rest vpon the things that are told vs in Gods name.
& on the other side we be always doubtful and misgiving, and cannot rest upon the things that Are told us in God's name.
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By reason wherof his promises are alwayes vnauaylable, vntill he print thē in our harts, which thing he dooeth by his holie Ghost.
By reason whereof his promises Are always unavailable, until he print them in our hearts, which thing he doth by his holy Ghost.
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For as a peece of euidence is made authentical by setting too of the seale:
For as a piece of evidence is made authentical by setting too of the seal:
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so God warranteth his promises of our saluation in our harts, by signing and sealing of them there with his holy spirit.
so God warrants his promises of our salvation in our hearts, by signing and sealing of them there with his holy Spirit.
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That then is the cause why it is so often sayd, that Gods spirit sealeth vp the inheritance of our saluation in our harts.
That then is the cause why it is so often said, that God's Spirit Sealeth up the inheritance of our salvation in our hearts.
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And for the same cause also is he named the earnest penny, in another place.
And for the same cause also is he nam the earnest penny, in Another place.
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For when a bargain is made, although there bee no present payment seene, yit if an earnest penny bee giuen, the bargayne is concluded, For when a bargain is made, although there be no present payment seen, yet if an earnest penny be given, the bargain is concluded,
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and the chapman cannot say afterward, tush, I repent mee of my bargayne, and I will•forsake it:
and the chapman cannot say afterwards, tush, I Repent me of my bargain, and I will•forsake it:
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nother can the other say, I fynde my selfe deceyued and ouerseene, and therfore I will rather keepe my wares styll:
neither can the other say, I find my self deceived and overseen, and Therefore I will rather keep my wares still:
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but eche of them is bound, the one too make the money, and the other too deliuer his wares.
but eke of them is bound, the one too make the money, and the other too deliver his wares.
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Euen so is it sayd, that Gods spirit is the earnest penny of the lyfe of our soules.
Eve so is it said, that God's Spirit is the earnest penny of the life of our Souls.
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And why? For (as I sayd) God byndeth himself vntoo vs in respect of our infirmitie, whertoo wee bee too much inclyned.
And why? For (as I said) God bindeth himself unto us in respect of our infirmity, whertoo we be too much inclined.
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10136
In deede it is not for that he oweth vs any thing:
In deed it is not for that he owes us any thing:
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but wee haue so much the more cause too magnifye his goodnesse, in that he is so free harted as to bynd himselfe willingly vntoo vs,
but we have so much the more cause too magnify his Goodness, in that he is so free hearted as to bind himself willingly unto us,
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wheras he oweth vs not any thing, and vou•safeth too assure vs of it, bycause he seeth vs so feeble and weake. Lyke as when hee sweareth:
whereas he owes us not any thing, and vou•safeth too assure us of it, Because he sees us so feeble and weak. Like as when he Sweareth:
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it is not for that he on his owne part needeth too adde any thing too his single woord:
it is not for that he on his own part needs too add any thing too his single word:
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for he himselfe is the truth, and the thing that commeth of him must not bee doubted of.
for he himself is the truth, and the thing that comes of him must not be doubted of.
c-acp pns31 px31 vbz dt n1, cc dt n1 cst vvz pp-f pno31 vmb xx vbi vvn pp-f.
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It myght seeme therefore that the othe which he maketh is superfluous, and that he dooth but abuse his owne name. (No:) but he dooeth it bycause he seeth vs weake,
It might seem Therefore that the other which he makes is superfluous, and that he doth but abuse his own name. (No:) but he doth it Because he sees us weak,
pn31 vmd vvi av cst dt n1 r-crq pns31 vvz vbz j, cc cst pns31 vdz p-acp vvi po31 d n1. (uh-dx:) cc-acp pns31 vdz pn31 c-acp pns31 vvz pno12 j,
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and that wee haue neede too bee hild vp many wayes, and specially bycause he seeth vs giuen too misbeliefe,
and that we have need too be held up many ways, and specially Because he sees us given too misbelief,
cc cst pns12 vhb n1 av vbi vvn a-acp d n2, cc av-j c-acp pns31 vvz pno12 vvn av n1,
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and therefore that he must bee fayne too remedie it. So then, whensoeuer God sweareth, therin he stoopeth vntoo vs for pitie of our wretchednesse:
and Therefore that he must be fain too remedy it. So then, whensoever God Sweareth, therein he stoopeth unto us for pity of our wretchedness:
cc av cst pns31 vmb vbi j av vvi pn31. av av, c-crq np1 vvz, av pns31 vvz p-acp pno12 p-acp n1 pp-f po12 n1:
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let vs not burye it, but let vs giue the prayse of it too him that deserueth it.
let us not bury it, but let us give the praise of it too him that deserves it.
vvb pno12 xx vvi pn31, cc-acp vvb pno12 vvi dt n1 pp-f pn31 av pno31 cst vvz pn31.
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and the sealing and ratifying of his promyses in vs by his holy spirit, is euen bycause it is impossible that wee of our selues should beleeue him,
and the sealing and ratifying of his promises in us by his holy Spirit, is even Because it is impossible that we of our selves should believe him,
cc dt vvg cc vvg pp-f po31 n2 p-acp pno12 p-acp po31 j n1, vbz av c-acp pn31 vbz j cst pns12 pp-f po12 n2 vmd vvi pno31,
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and wee could not bee sure of the thinges that he promiseth vs, to call vppon him,
and we could not be sure of the things that he promises us, to call upon him,
cc pns12 vmd xx vbi j pp-f dt n2 cst pns31 vvz pno12, pc-acp vvi p-acp pno31,
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and too ouercome all the temptations of the world, vnlesse he vsed that meane.
and too overcome all the temptations of the world, unless he used that mean.
cc av vvn d dt n2 pp-f dt n1, cs pns31 vvd cst j.
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And therefore wee haue so much the more neede too beare this text in mynd, where S. Paule sayth, that the holy Ghost sealeth in our hartes.
And Therefore we have so much the more need too bear this text in mind, where S. Paul say, that the holy Ghost Sealeth in our hearts.
cc av pns12 vhb av av-d dt av-dc n1 av vvi d n1 p-acp n1, c-crq n1 np1 vvz, cst dt j n1 vvz p-acp po12 n2.
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And hereupon wee may gather a good lesson to humble vs withal:
And hereupon we may gather a good Lesson to humble us withal:
cc av pns12 vmb vvi dt j n1 pc-acp vvi pno12 av:
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namely, that wee shall neuer yeeld God the chiefe honour that he requyreth at our handes,
namely, that we shall never yield God the chief honour that he requireth At our hands,
av, cst pns12 vmb av-x vvi np1 dt j-jn n1 cst pns31 vvz p-acp po12 n2,
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except he himself drawe vs too it, and giue vs grace too discharge it whithall.
except he himself draw us too it, and give us grace too discharge it whithall.
c-acp pns31 px31 vvi pno12 av zz, cc vvb pno12 vvi av vvi pn31 av.
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The thing that he requyreth aboue all other, is, that his woord haue all authoritie ouer vs,
The thing that he requireth above all other, is, that his word have all Authority over us,
dt n1 cst pns31 vvz p-acp d n-jn, vbz, cst po31 n1 vhb d n1 p-acp pno12,
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and that wee yeeld it such reuerence, as he may no sooner speake, but wee shall by and by answer, Amen:
and that we yield it such Reverence, as he may no sooner speak, but we shall by and by answer, Amen:
cc cst pns12 vvb pn31 d n1, c-acp pns31 vmb av-dx av-c vvi, cc-acp pns12 vmb p-acp cc p-acp n1, uh-n:
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that is too say, as there may bee a ryght (or full) accord betwixt them.
that is too say, as there may be a right (or full) accord betwixt them.
d vbz av vvb, c-acp pc-acp vmb vbi dt j-jn (cc av-j) n1 p-acp pno32.
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That is the obedience of fayth, which is the cheef sacrifyze that God requyreth.
That is the Obedience of faith, which is the chief sacrifyze that God requireth.
cst vbz dt n1 pp-f n1, r-crq vbz dt j-jn n1 cst np1 vvz.
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But contrariwyse, on our part there is nothing but replying ageinst Gods woord, wee bee full of lustes:
But contrariwise, on our part there is nothing but replying against God's word, we be full of lusts:
p-acp av, p-acp po12 n1 pc-acp vbz pix cc-acp vvg p-acp npg1 n1, pns12 vbb j pp-f n2:
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and although wee seeme not too make vtter resistance ageinst him, and too play the mad bedlems as many doo:
and although we seem not too make utter resistance against him, and too play the mad Bedlams as many do:
cc cs pns12 vvb xx av vvi j n1 p-acp pno31, cc av vvb dt j n2 c-acp d vdi:
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yit are wee giuen to a number of wicked imaginations, as we see, insomuch that some are as it were frantike, specially when a man speakes too them of God,
yet Are we given to a number of wicked Imaginations, as we see, insomuch that Some Are as it were frantic, specially when a man speaks too them of God,
av vbr pns12 vvn p-acp dt n1 pp-f j n2, c-acp pns12 vvb, av cst d vbr p-acp pn31 vbdr j, av-j c-crq dt n1 vvz av pno32 pp-f np1,
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for then will they haue their mouth open too spew out their blasphemies, and too enter into disputation and debate, shewing themselues vtterly vnwilling too receyue any good doctrine.
for then will they have their Mouth open too spew out their Blasphemies, and too enter into disputation and debate, showing themselves utterly unwilling too receive any good Doctrine.
c-acp av vmb pns32 vhb po32 n1 vvi av vvi av po32 n2, cc av vvb p-acp n1 cc n1, vvg px32 av-j j av vvi d j n1.
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And othersome fall not intoo such furie and outrage, but yit they let slip whatsoeuer is sayd too them,
And Othersome fallen not into such fury and outrage, but yet they let slip whatsoever is said too them,
cc j n1 xx p-acp d n1 cc n1, cc-acp av pns32 vvb n1 r-crq vbz vvn av pno32,
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& looke what comes in at the one eare, goes out agein at the other.
& look what comes in At the one ear, Goes out again At the other.
cc vvb r-crq vvz p-acp p-acp dt crd n1, vvz av av p-acp dt n-jn.
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Howsoeuer the cace stand, nother the one nor the other doo giue glory vntoo God in receyuing his woord with such humilitie as they ought too doo.
Howsoever the case stand, neither the one nor the other do give glory unto God in receiving his word with such humility as they ought too do.
c-acp dt n1 vvb, av-dx dt crd ccx dt j-jn vdb vvi n1 p-acp np1 p-acp vvg po31 n1 p-acp d n1 c-acp pns32 vmd av vdi.
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Therefore let vs acknowledge our owne naughtinesse, and bee sorie for it, seeyng wee prouoke Gods displeasure, in not yeelding him the honour of thinking him too bee soothfast and trew.
Therefore let us acknowledge our own naughtiness, and be sorry for it, seeing we provoke God's displeasure, in not yielding him the honour of thinking him too be soothfast and true.
av vvb pno12 vvi po12 d n1, cc vbi j p-acp pn31, vvg pns12 vvi npg1 n1, p-acp xx vvg pno31 dt n1 pp-f vvg pno31 av vbi j cc j.
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In deede wee wil not say in open speeche, that his word is vayne, wee will not accuze him of leasing and deceyt:
In deed we will not say in open speech, that his word is vain, we will not accuze him of leasing and deceit:
p-acp n1 pns12 vmb xx vvi p-acp j n1, cst po31 n1 vbz j, pns12 vmb xx vvi pno31 pp-f n-vvg cc n1:
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but yit dooth he protest that wee doo him as much wrong as that commes too,
but yet doth he protest that we do him as much wrong as that comes too,
cc-acp av vdz pns31 vvi cst pns12 vdb pno31 p-acp d n-jn p-acp cst vvz av,
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if wee credit not his sayings? How long will this people slaunder mee (sayeth he,) and rob mee of myne honour? It is a complaynt which he maketh there by Moyses,
if we credit not his sayings? How long will this people slander me (Saith he,) and rob me of mine honour? It is a complaint which he makes there by Moses,
cs pns12 vvb xx po31 n2-vvg? c-crq av-j vmb d n1 vvb pno11 (vvz pns31,) cc vvb pno11 pp-f po11 n1? pn31 vbz dt n1 r-crq pns31 vvz a-acp p-acp np1,
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and in many other places of the scripture.
and in many other places of the scripture.
cc p-acp d j-jn n2 pp-f dt n1.
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And surely if Saint Iohns saying bee trew, namely, that when wee beleeue God, we set to our seales that he is trew, that is too say, wee vphold him to be faythfull:
And surely if Saint Iohns saying be true, namely, that when we believe God, we Set to our Seals that he is true, that is too say, we uphold him to be faithful:
cc av-j cs n1 npg1 n1 vbb j, av, cst c-crq pns12 vvb np1, pns12 vvb p-acp po12 n2 cst pns31 vbz j, cst vbz av vvb, pns12 vvb pno31 pc-acp vbi j:
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then contrariwyse, if we haue not that sure groundwoorke in our fayth, & that Gods word win not so much at our handes as too make vs too betake our selues wholly vntoo it without any gaynsaying:
then contrariwise, if we have not that sure groundwoorke in our faith, & that God's word win not so much At our hands as too make us too betake our selves wholly unto it without any gainsaying:
av av, cs pns12 vhb xx d j n1 p-acp po12 n1, cc cst ng1 n1 vvb xx av av-d p-acp po12 n2 c-acp av vvb pno12 av vvi po12 n2 av-jn p-acp pn31 p-acp d n-vvg:
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it is all one as if wee counted God a lyer, insomuch that although wee would hate and abhorre too vtter any such blasphemie,
it is all one as if we counted God a liar, insomuch that although we would hate and abhor too utter any such blasphemy,
pn31 vbz d pi c-acp cs pns12 vvn np1 dt n1, av cst cs pns12 vmd vvi cc vvi av vvi d d n1,
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yit dooth he complaine that wee haue doone him the like reproch, and not without cause.
yet doth he complain that we have done him the like reproach, and not without cause.
av vdz pns31 vvi cst pns12 vhb vdn pno31 dt j n1, cc xx p-acp n1.
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And therfore wee see what frowardnesse there is in our nature, vntill God remedie it.
And Therefore we see what frowardness there is in our nature, until God remedy it.
cc av pns12 vvb r-crq n1 a-acp vbz p-acp po12 n1, c-acp np1 n1 pn31.
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Furthermore wheras he sayeth, that the holy Ghoste sealeth his promises after that fashyon in our harts:
Furthermore whereas he Saith, that the holy Ghost Sealeth his promises After that fashion in our hearts:
av cs pns31 vvz, cst dt j n1 vvz po31 n2 p-acp d n1 p-acp po12 n2:
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let vs vnderstand that that is bycause he hath voutsafed too chooze vs. Wee haue seene alredy heertoofore how he calleth vs too him,
let us understand that that is Because he hath vouchsafed too chooze us we have seen already heertoofore how he calls us too him,
vvb pno12 vvi d cst vbz c-acp pns31 vhz vvn av vvb pno12 pns12 vhb vvn av av c-crq pns31 vvz pno12 av pno31,
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and inlyghteneth vs with the truthe of his Gospell, according too his choozing of vs before wee were borne,
and inlyghteneth us with the truth of his Gospel, according too his choosing of us before we were born,
cc vvz pno12 p-acp dt n1 pp-f po31 n1, vvg av po31 n-vvg pp-f pno12 c-acp pns12 vbdr vvn,
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yea and before the making of the world.
yea and before the making of the world.
uh cc a-acp dt n-vvg pp-f dt n1.
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Therfore let vs vnderstand that Gods spirit is a speciall gift, which is not bestowed vppon all men indifferently,
Therefore let us understand that God's Spirit is a special gift, which is not bestowed upon all men indifferently,
av vvb pno12 vvi cst ng1 n1 vbz dt j n1, r-crq vbz xx vvn p-acp d n2 av-j,
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but is reserued as a treasure for his children whom he hath chozen.
but is reserved as a treasure for his children whom he hath chozen.
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And for that cause wee ought too beare well in mynd the foretouched tytle, that he is the spirit of adoption.
And for that cause we ought too bear well in mind the foretouched title, that he is the Spirit of adoption.
cc p-acp d n1 pns12 vmd av vvi av p-acp n1 dt j n1, cst pns31 vbz dt n1 pp-f n1.
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Also the vnbeleef which is throughout the whole worlde, giueth an euident proof of our Gods goodnesse, in that it hath pleazed him too ingraue his woord in our harts.
Also the unbelief which is throughout the Whole world, gives an evident proof of our God's Goodness, in that it hath pleazed him too engrave his word in our hearts.
av dt n1 r-crq vbz p-acp dt j-jn n1, vvz dt j n1 pp-f po12 ng1 n1, p-acp cst pn31 vhz vvn pno31 av vvi po31 n1 p-acp po12 n2.
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For it is certeyne that in all such as fyght ageinst God, or which bee as brute beasts,
For it is certain that in all such as fight against God, or which bee as brutus beasts,
p-acp pn31 vbz j cst p-acp d d c-acp vvi p-acp np1, cc r-crq n1 p-acp n1 n2,
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and so carelesse that his woord dooth no whit moue them:
and so careless that his word doth not whit move them:
cc av j cst po31 n1 vdz xx n1 vvi pno32:
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wee see what wee bee of nature, and what wee should bee still, if our Lord for his mercies sake had not touched vs with his holy spirit.
we see what we be of nature, and what we should be still, if our Lord for his Mercies sake had not touched us with his holy Spirit.
pns12 vvb r-crq pns12 vbb pp-f n1, cc r-crq pns12 vmd vbi av, cs po12 n1 p-acp po31 ng1 n1 vhd xx vvn pno12 p-acp po31 j n1.
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And so yee see what wee haue too beare in mynd.
And so ye see what we have too bear in mind.
cc av pn22 vvb r-crq pns12 vhb av vvi p-acp n1.
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10184
Wherfore whensoeuer the doctrine of our saluation is talked of, let vs beeware that wee presume not any thing vppon our owne wit and policie:
Wherefore whensoever the Doctrine of our salvation is talked of, let us beware that we presume not any thing upon our own wit and policy:
c-crq c-crq dt n1 pp-f po12 n1 vbz vvn pp-f, vvb pno12 vvi cst pns12 vvb xx d n1 p-acp po12 d n1 cc n1:
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but let vs bee small and lowely, that our Lord may inlyghten vs by his his holie spirit.
but let us be small and lowly, that our Lord may inlyghten us by his his holy Spirit.
cc-acp vvb pno12 vbi j cc av-j, cst po12 n1 vmb vvi pno12 p-acp po31 po31 j n1.
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And on the contrarie part, sith wee feele many perplexities, douts, and vnquietnesse, and that sometymes we bee tossed lyke a ship that is redie too topple ouer,
And on the contrary part, sith we feel many perplexities, doubts, and unquietness, and that sometimes we be tossed like a ship that is ready too topple over,
cc p-acp dt j-jn n1, c-acp pns12 vvb d n2, n2, cc n1, cc cst av pns12 vbb vvn av-j dt n1 cst vbz j av vvb a-acp,
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and too be sunk in the bottom of the the sea: sith we perceyue our selues too bee so trubbled:
and too be sunk in the bottom of the the sea: sith we perceive our selves too be so trubbled:
cc av vbi vvn p-acp dt n1 pp-f dt dt n1: c-acp pns12 vvb po12 n2 av vbi av vvn:
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let vs consider our owne fraylty, that although wee haue bin trayned vp in Gods woord,
let us Consider our own frailty, that although we have been trained up in God's word,
vvb pno12 vvi po12 d n1, cst cs pns12 vhb vbn vvn a-acp p-acp ng1 n1,
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yit will there bee no stedfastnesse in our harts, except God woork it there:
yet will there be no steadfastness in our hearts, except God work it there:
av vmb a-acp vbi dx n1 p-acp po12 n2, c-acp np1 vvi pn31 a-acp:
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and theruppon let vs runne too the remedy, and pray God too keepe the seede that he hath sowen in vs from choking,
and thereupon let us run too the remedy, and pray God too keep the seed that he hath sown in us from choking,
cc av vvb pno12 vvi av dt n1, cc vvb np1 av vvi dt n1 cst pns31 vhz vvn p-acp pno12 p-acp vvg,
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and the assurednesse of our heritage from euer wearing out:
and the assuredness of our heritage from ever wearing out:
cc dt n1 pp-f po12 n1 p-acp av vvg av:
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that although Satan streyne him self too the vttermoste, too destroy that which God hath put intoo vs,
that although Satan streyne him self too the uttermost, too destroy that which God hath put into us,
cst cs np1 vvi pno31 n1 av dt j, av vvb d r-crq np1 vhz vvn p-acp pno12,
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yit it may bee strengthened in vs from day to day, as is needfull for vs. And so yee see what wee haue to beare in mynd in this that Saint Paule sayeth, that wee be sealed and marked by Gods spirit.
yet it may be strengthened in us from day to day, as is needful for us And so ye see what we have to bear in mind in this that Saint Paul Saith, that we be sealed and marked by God's Spirit.
av pn31 vmb vbi vvn p-acp pno12 p-acp n1 p-acp n1, c-acp vbz j p-acp pno12 cc av pn22 vvb r-crq pns12 vhb pc-acp vvi p-acp n1 p-acp d cst n1 np1 vvz, cst pns12 vbb vvn cc vvn p-acp npg1 n1.
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And now he warneth vs, that it is too heynous a cryme too greeue him, yea & to intollerable a trecherie.
And now he warneth us, that it is too heinous a crime too grieve him, yea & to intolerable a treachery.
cc av pns31 vvz pno12, cst pn31 vbz av j dt n1 av vvi pno31, uh cc p-acp j dt n1.
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I haue told you alredy, that this similitude intendeth not to impute any excessiue passiō to Gods spirit:
I have told you already, that this similitude intends not to impute any excessive passion to God's Spirit:
pns11 vhb vvn pn22 av, cst d n1 vvz xx pc-acp vvi d j n1 p-acp npg1 n1:
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but too put vs too shame, and too make the heare too stand vp vpon our heads.
but too put us too shame, and too make the hear too stand up upon our Heads.
cc-acp av vvb pno12 av vvi, cc av vvi dt n1 av vvi a-acp p-acp po12 n2.
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Behold (sayeth Saint Paule), Gods spirit hath chozen his dwelling place in vs, (according as it is sayd in another place, that not only our soules,
Behold (Saith Saint Paul), God's Spirit hath chozen his Dwelling place in us, (according as it is said in Another place, that not only our Souls,
vvb (vvz np1 np1), ng1 n1 vhz vvn po31 j-vvg n1 p-acp pno12, (vvg c-acp pn31 vbz vvn p-acp j-jn n1, cst xx av-j po12 n2,
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but also our bodyes are the temples of the holy Ghoste) and he is glad too bee in vs,
but also our bodies Are the Temples of the holy Ghost) and he is glad too be in us,
cc-acp av po12 n2 vbr dt n2 pp-f dt j n1) cc pns31 vbz j av vbi p-acp pno12,
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and too abyde there, and too make it his continuall home:
and too abide there, and too make it his continual home:
cc av vvi a-acp, cc av vvb pn31 po31 j av-an:
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nowe then if wee fall too spyting of him, as though wee mynded too chace him and banish him from vs, is it not too diuelish a dealing? And yit notwithstanding,
now then if we fallen too spyting of him, as though we minded too chase him and banish him from us, is it not too devilish a dealing? And yet notwithstanding,
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(37) sermon (DIV2)
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when wee seeke allurements of vnthriftinesse, when wee take leaue too corrupt our selues by leaud and loose talk,
when we seek allurements of unthriftiness, when we take leave too corrupt our selves by lewd and lose talk,
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and when wee labour too haue other naughtie meanes too turne vs awaye from the feare of God,
and when we labour too have other naughty means too turn us away from the Fear of God,
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and too bring our consciences asleepe:
and too bring our Consciences asleep:
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(37) sermon (DIV2)
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it is all one as if wee indeuered of set purpose too chace away and too banish Gods spirit from vs,
it is all one as if we indeuered of Set purpose too chase away and too banish God's Spirit from us,
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and too say, wee will haue no more acquayntance with him.
and too say, we will have no more acquaintance with him.
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Must wee not needs be moste miserable and cursed creatures, when wee ouershoote our selues so farre? That then is the thyng that S. Paule had an eye vnto.
Must we not needs be most miserable and cursed creatures, when we overshoot our selves so Far? That then is the thing that S. Paul had an eye unto.
vmb pns12 xx av vbb av-ds j cc j-vvn n2, c-crq pns12 vvi po12 n2 av av-j? cst av vbz dt n1 cst n1 np1 vhd dt n1 p-acp.
(37) sermon (DIV2)
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By voutsafing to chooze mee for his house, and too dwell in mee by his holy spirit.
By vouchsafing to chooze me for his house, and too dwell in me by his holy Spirit.
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Therefore whensoeuer wee bee tempted vntoo euill, and the diuell laboreth to make vs take pleasure in it, that all remorse of conscience maye bee put away:
Therefore whensoever we be tempted unto evil, and the Devil Laboureth to make us take pleasure in it, that all remorse of conscience may be put away:
av c-crq pns12 vbb vvn p-acp j-jn, cc dt n1 vvz pc-acp vvi pno12 vvi n1 p-acp pn31, cst d n1 pp-f n1 vmb vbi vvn av:
(37) sermon (DIV2)
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let vs call too mynd the things that are spoken heere, and say: How now? Thou reioycest:
let us call too mind the things that Are spoken Here, and say: How now? Thou reioycest:
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(37) sermon (DIV2)
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And wherin? In the seruing of Satan:
And wherein? In the serving of Satan:
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and on the other syde thou lettest him go that is thy lyfe, the earnestpenny of thy saluation,
and on the other side thou Lettest him go that is thy life, the earnestpenny of thy salvation,
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and the foundation of the felicitie which hath bin purchaced so deerly for thee by our Lord Iesus Christ.
and the Foundation of the felicity which hath been purchased so dearly for thee by our Lord Iesus christ.
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Let vs thinke aduyzedly vpon this.
Let us think aduyzedly upon this.
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And moreouer it is certein, that euery faythfull man ought too feele the thing that is declared heere.
And moreover it is certain, that every faithful man ought too feel the thing that is declared Here.
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For if our Lord haue touched vs, and giuen vs the sealing that is spoken of heere:
For if our Lord have touched us, and given us the sealing that is spoken of Here:
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it will bee a greef vntoo vs when wee bee tempted vntoo •uill.
it will be a grief unto us when we be tempted unto •uill.
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And so the thing that holdeth vs in awe, is the spirit which watcheth and wardeth too withstand the enemie.
And so the thing that holds us in awe, is the Spirit which watches and wardeth too withstand the enemy.
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And if wee go aboue too kill this benefyte, that is too say, this inwoorking that God giueth vs, it is al one as if wee greeued the holy Ghost.
And if we go above too kill this benefit, that is too say, this inwoorking that God gives us, it is all one as if we grieved the holy Ghost.
cc cs pns12 vvb p-acp av vvi d n1, cst vbz av vvb, d vvg cst np1 vvz pno12, pn31 vbz d pi c-acp cs pns12 vvd dt j n1.
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This then is a most certein experience, and such a one as sheweth vs that the thing which the holy Ghost hath put intoo vs, is vtterly ageinst all euill,
This then is a most certain experience, and such a one as shows us that the thing which the holy Ghost hath put into us, is utterly against all evil,
np1 av vbz dt av-ds j n1, cc d dt crd c-acp vvz pno12 d dt n1 r-crq dt j n1 vhz vvn p-acp pno12, vbz av-j p-acp d n-jn,
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and that there must needes bee a battell and stryfe betwixt them, insomnch that none of Gods children can sin,
and that there must needs be a battle and strife betwixt them, insomnch that none of God's children can sin,
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(37) sermon (DIV2)
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but he shall by and by bee stirred vp too feare, and too say in himself,
but he shall by and by be stirred up too Fear, and too say in himself,
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(37) sermon (DIV2)
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Alas, where shall I become? In what plyght haue I brought my self? what shall I doo? And that is the sorrow that Saint Paule speaketh of, which wee must not shun.
Alas, where shall I become? In what plight have I brought my self? what shall I do? And that is the sorrow that Saint Paul speaks of, which we must not shun.
uh, q-crq vmb pns11 vvi? p-acp r-crq n1 vhb pns11 vvn po11 n1? q-crq vmb pns11 vdi? cc d vbz dt n1 cst n1 np1 vvz pp-f, r-crq pns12 vmb xx vvi.
(37) sermon (DIV2)
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But if wee neuerthelesse go on still in euill:
But if we nevertheless go on still in evil:
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(37) sermon (DIV2)
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it is all one as if wee tooke pleasure in dryuing and chacing away of Gods spirit.
it is all one as if we took pleasure in driving and chasing away of God's Spirit.
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The Prophet Esay sayeth, wee prouoke Gods spirit too bitternesse, when wee refuze the good doctrine that he setteth afore vs. But S. Paule passeth yit further heere.
The Prophet Isaiah Saith, we provoke God's Spirit too bitterness, when we refuse the good Doctrine that he sets afore us But S. Paul passes yet further Here.
dt n1 np1 vvz, pns12 vvb ng1 n1 av n1, c-crq pns12 vvb dt j n1 cst pns31 vvz p-acp pno12 p-acp n1 np1 vvz av av-jc av.
(37) sermon (DIV2)
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For in deede it is a kynd of prouoking God too wrath, when wee yeeld not too his doctrine, which is a sure record of the care which he hath of our saluation,
For in deed it is a kind of provoking God too wrath, when we yield not too his Doctrine, which is a sure record of the care which he hath of our salvation,
p-acp p-acp n1 pn31 vbz dt n1 pp-f j-vvg np1 av n1, c-crq pns12 vvb xx av po31 n1, r-crq vbz dt j n1 pp-f dt n1 r-crq pns31 vhz pp-f po12 n1,
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and of the loue that he beareth vs. But wee must come too the considering of euery of vs by himself.
and of the love that he bears us But we must come too the considering of every of us by himself.
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God hath voutsafed to ingraue the beleefe of his Gospell in my hart, too the intent I should bee sure of my saluation. And how dooth he that:
God hath vouchsafed to engrave the belief of his Gospel in my heart, too the intent I should be sure of my salvation. And how doth he that:
np1 vhz vvn pc-acp vvi dt n1 pp-f po31 n1 p-acp po11 n1, av dt n1 pns11 vmd vbi j pp-f po11 n1. cc q-crq vdz pns31 d:
(37) sermon (DIV2)
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Now then if I blot out this grace:
Now then if I blot out this grace:
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(37) sermon (DIV2)
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it is asmuch as if I ment to estraunge my self from God wilifully, And therefore let vs beware of such extemitie,
it is as as if I meant to estrange my self from God wilifully, And Therefore let us beware of such extemitie,
pn31 vbz p-acp c-acp cs pns11 vvd pc-acp vvi po11 n1 p-acp np1 av-j, cc av vvb pno12 vvi pp-f d n1,
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and let vs hold our selues in awe.
and let us hold our selves in awe.
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And therewithall let vs marke also how Saint Paule addeth for the last woord, that Gods sealing and marking of vs after that manner by his holy Ghost, is ageinst the day of our redemption.
And therewithal let us mark also how Saint Paul adds for the last word, that God's sealing and marking of us After that manner by his holy Ghost, is against the day of our redemption.
cc av vvb pno12 vvi av q-crq n1 np1 vvz p-acp dt ord n1, cst ng1 vvg cc vvg pp-f pno12 p-acp d n1 p-acp po31 j n1, vbz p-acp dt n1 pp-f po12 n1.
(37) sermon (DIV2)
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Hereby he sheweth vs, that if wee will well ouercome Satans allurementes, and the lustes of our flesh,
Hereby he shows us, that if we will well overcome Satan allurements, and the lusts of our Flesh,
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(37) sermon (DIV2)
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and all the temptations of the world:
and all the temptations of the world:
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(37) sermon (DIV2)
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wee must alwayes mynd the heauenly lyfe that is promysed vs, and wheruntoo wee ought too trauell.
we must always mind the heavenly life that is promised us, and wheruntoo we ought too travel.
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Now then, Gods spirit (sayth S. Paule) is not giuen vs too bee withdrawen from vs agein when wee haue once felt his grace and power:
Now then, God's Spirit (say S. Paul) is not given us too be withdrawn from us again when we have once felt his grace and power:
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but too the intent that the seale and print of him should abyde with vs euen vntoo the day of our redemption:
but too the intent that the seal and print of him should abide with us even unto the day of our redemption:
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that is too say, tyll wee bee delyuered from this transitorie lyfe, and from all the miseries wherwith wee bee beseeged.
that is too say, till we be Delivered from this transitory life, and from all the misery's wherewith we be besieged.
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Now therfore seeyng that God hath giuen vs his holy spirit, too guyde and gouerne vs both in lyfe and death,
Now Therefore seeing that God hath given us his holy Spirit, too guide and govern us both in life and death,
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and with intent that wee should neuer bee depryued and destitute of him:
and with intent that we should never be deprived and destitute of him:
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Let vs looke well too it, that he may alwayes keepe the possession that he hath taken in vs,
Let us look well too it, that he may always keep the possession that he hath taken in us,
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and wee also inioy that inestimable benefite of his continuing with vs for euer, that he may guide vs,
and we also enjoy that inestimable benefit of his Continuing with us for ever, that he may guide us,
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and hold vs alwayes vp by strong hand, duryng all the course of our life.
and hold us always up by strong hand, during all the course of our life.
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The cause then why Saint Paule doth purposely call vs backe too the last day, is too make vs lyue soberly, knowing that like as wee haue neede too bee guided throughout by the power of Gods spirit,
The cause then why Saint Paul does purposely call us back too the last day, is too make us live soberly, knowing that like as we have need too be guided throughout by the power of God's Spirit,
dt n1 av q-crq n1 np1 vdz av vvi pno12 av av dt ord n1, vbz av vvb pno12 vvi av-j, vvg cst av-j c-acp pns12 vhb n1 av vbi vvn a-acp p-acp dt n1 pp-f npg1 n1,
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so if wee bee depriued of it, and estraunged from hym, and left destitute of his grace:
so if we be deprived of it, and estranged from him, and left destitute of his grace:
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it is too bee feared, that wee shall fall intoo a reprobate mynd.
it is to be feared, that we shall fallen into a Reprobate mind.
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As touching the day of our redemption, S. Paule by that woord vnderstoode the happinesse which wee hope for,
As touching the day of our redemption, S. Paul by that word understood the happiness which we hope for,
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and which is hidden from vs as yit. It is trew that wee were redeemed in the person of our Lord Iesus Christ:
and which is hidden from us as yet. It is true that we were redeemed in the person of our Lord Iesus christ:
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but wee inioy not that benefyte as yit.
but we enjoy not that benefit as yet.
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Wee may well say, Iesus Christ is our Redeemer, that is to say, he hath deliuered vs,
we may well say, Iesus christ is our Redeemer, that is to say, he hath Delivered us,
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and set vs free from the bondage and subiection of death & sinne wherin wee were, by paying our raunsome, and by makyng our attonement.
and Set us free from the bondage and subjection of death & sin wherein we were, by paying our ransom, and by making our atonement.
cc vvb pno12 vvi p-acp dt n1 cc n1 pp-f n1 cc n1 c-crq pns12 vbdr, p-acp vvg po12 n1, cc p-acp vvg po12 n1.
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for he hath performed all that was requisite for our deliuerance and saluation, as he hym selfe auoweth with his own mouth.
for he hath performed all that was requisite for our deliverance and salvation, as he him self avoweth with his own Mouth.
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But when wee come too our selues, wee fynde not thys redemption there.
But when we come too our selves, we find not this redemption there.
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And for that cause, as well in thys place, as in the eyght too the Romanes, Saint Paule sayth, that the last day, wherin Iesus Christ will appeere, is the day of our saluatio• and deliueraunce.
And for that cause, as well in this place, as in the eyght too the Romans, Saint Paul say, that the last day, wherein Iesus christ will appear, is the day of our saluatio• and deliverance.
cc p-acp d n1, c-acp av p-acp d n1, c-acp p-acp dt crd av dt njp2, n1 np1 vvz, cst dt ord n1, c-crq np1 np1 vmb vvi, vbz dt n1 pp-f po12 n1 cc n1.
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And why? Wee see what a number of miseries beset vs round about:
And why? we see what a number of misery's beset us round about:
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yea wee carye them with vs, and they bee inclozed in our bodyes and in our soules.
yea we carry them with us, and they be inclozed in our bodies and in our Souls.
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It behoueth vs therfore too seeke a better state, than that which we see heere.
It behooves us Therefore too seek a better state, than that which we see Here.
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And for the same cause is it sayd, that our saluation lyeth in hope, and that wee hope not for the thing that wee see: And for the same cause is it said, that our salvation lies in hope, and that we hope not for the thing that we see:
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but that God intendeth too feede our hope.
but that God intends too feed our hope.
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And wheras he sheweth not the things too our eyes which he promiseth, and which it behoueth vs too wayt for at his hand:
And whereas he shows not the things too our eyes which he promises, and which it behooves us too wait for At his hand:
cc cs pns31 vvz xx dt n2 av po12 n2 r-crq pns31 vvz, cc r-crq pn31 vvz pno12 av vvi p-acp p-acp po31 n1:
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it is too the end that although wee bee forlorne wretches in this world, yit wee should not ceasse too reioyce in him, knowing that wee shal not bee disappoynted in wayting for the heritage which he hath purchaced for vs. And so yee see what is ment by the woord Redemption which is set downe heere.
it is too the end that although we be forlorn wretches in this world, yet we should not cease too rejoice in him, knowing that we shall not be disappointed in waiting for the heritage which he hath purchased for us And so ye see what is meant by the word Redemption which is Set down Here.
pn31 vbz av dt n1 cst cs pns12 vbb vvn n2 p-acp d n1, av pns12 vmd xx vvi av vvi p-acp pno31, vvg cst pns12 vmb xx vbi vvn p-acp vvg p-acp dt n1 r-crq pns31 vhz vvn p-acp pno12 cc av pn22 vvb r-crq vbz vvn p-acp dt n1 n1 r-crq vbz vvn a-acp av.
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Wherefore let vs learne too bee so armed and fenced with Gods spirit, too fyght ageinst all Satans temptations,
Wherefore let us Learn too be so armed and fenced with God's Spirit, too fight against all Satan temptations,
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as he may neuer fynde vs vnprouided, nor out of order.
as he may never find us unprovided, nor out of order.
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And that that may bee doone, let vs pray God so too ingraue his truth in vs by the same spirit,
And that that may be done, let us pray God so too engrave his truth in us by the same Spirit,
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as wee may get victorie by it, and ouercome all that is ageinst our saluation,
as we may get victory by it, and overcome all that is against our salvation,
c-acp pns12 vmb vvi n1 p-acp pn31, cc vvi d cst vbz p-acp po12 n1,
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and that we continuing in our vocation that God calleth vs too, may take corage and bee pacient vntyll our Lord Iesus Christ (who is our lyfe) doo appeare, that our lyfe and our full happinesse may also bee manifested in him at his comming.
and that we Continuing in our vocation that God calls us too, may take courage and be patient until our Lord Iesus christ (who is our life) do appear, that our life and our full happiness may also be manifested in him At his coming.
cc cst pns12 vvg p-acp po12 n1 cst np1 vvz pno12 av, vmb vvi n1 cc vbi j p-acp po12 n1 np1 np1 (r-crq vbz po12 n1) vdb vvi, cst po12 n1 cc po12 j n1 vmb av vbi vvn p-acp pno31 p-acp po31 n-vvg.
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And now let vs fall downe before the maiestie of our good God, with acknowledgment of our faults, praying him too take vs too mercy,
And now let us fallen down before the majesty of our good God, with acknowledgment of our Faults, praying him too take us too mercy,
cc av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvb pno12 av n1,
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and not too impute the great number of our sinnes vntoo vs, whereby wee bee blame woorthy before him,
and not too impute the great number of our Sins unto us, whereby we be blame worthy before him,
cc xx av vvi dt j n1 pp-f po12 n2 p-acp pno12, c-crq pns12 vbb vvi j p-acp pno31,
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but rather too beare with our infirmities, and too clenze vs of them from day too day, that wee may growe and increace in all his gracious gif•es,
but rather too bear with our infirmities, and too clenze us of them from day too day, that we may grow and increase in all his gracious gif•es,
cc-acp av-c av vvi p-acp po12 n2, cc av fw-mi pno12 pp-f pno32 p-acp n1 av n1, cst pns12 vmb vvi cc vvi p-acp d po31 j n2,
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and put farre from vs all euill that may seduce vs and thrust vs out of the way,
and put Far from us all evil that may seduce us and thrust us out of the Way,
cc vvd av-j p-acp pno12 d j-jn cst vmb vvi pno12 cc vvb pno12 av pp-f dt n1,
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and not too bee so churlish, as no man may haue accesse too vs, nor yit so straunge and scornefull,
and not too be so churlish, as no man may have access too us, nor yet so strange and scornful,
cc xx av vbi av j, c-acp dx n1 vmb vhi n1 av pno12, ccx av av j cc j,
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and that by that meane wee may draw neerer and neerer vntoo him, vntyll wee bee fully knit vntoo him at the comming of our Lord Iesus Christ.
and that by that mean we may draw nearer and nearer unto him, until we be Fully knit unto him At the coming of our Lord Iesus christ.
cc cst p-acp d j pns12 vmb vvi av-jc cc av-jc p-acp pno31, p-acp pns12 vbb av-j vvn p-acp pno31 p-acp dt n-vvg pp-f po12 n1 np1 np1.
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That it may please him too graunt this grace, not onely too vs, but also too all people and Nations of the earth. &c.
That it may please him too grant this grace, not only too us, but also too all people and nations of the earth. etc.
cst pn31 vmb vvi pno31 av vvi d n1, xx av-j av pno12, cc-acp av av d n1 cc n2 pp-f dt n1. av
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The.xxxiii. Sermon, which is the thirteenth vppon the fourth Chapter, and the first vppon the fifth Chapter.
The xxxiii Sermon, which is the thirteenth upon the fourth Chapter, and the First upon the fifth Chapter.
dt crd n1, r-crq vbz dt ord p-acp dt ord n1, cc dt ord p-acp dt ord n1.
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31. Let all bitternesse, and hastinesse, and wrath, and roring, and iniurie bee put from you, with all spytefulnesse.
31. Let all bitterness, and hastiness, and wrath, and roaring, and injury be put from you, with all spytefulnesse.
crd vvb d n1, cc n1, cc n1, cc j-vvg, cc n1 vbi vvn p-acp pn22, p-acp d n1.
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32. And bee yee gentle one too another, and kynd harted, forgiuing one another, euen as God though Christ forgaue you. The fifth Chapter.
32. And be ye gentle one too Another, and kind hearted, forgiving one Another, even as God though christ forgave you. The fifth Chapter.
crd cc vbb pn22 j pi av j-jn, cc j j-vvn, j-vvg pi j-jn, av c-acp np1 cs np1 vvd pn22. dt ord n1.
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1. Bee yee therfore folowers of God, as deere children.
1. Bee ye Therefore followers of God, as deer children.
crd n1 pn22 av n2 pp-f np1, c-acp j-jn n2.
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2. And vvalke in loue, euen as Christ loued vs, and gaue himselfe for vs an offering and sacrifice vnto God,
2. And walk in love, even as christ loved us, and gave himself for us an offering and sacrifice unto God,
crd cc vvb p-acp n1, av c-acp np1 vvd pno12, cc vvd px31 p-acp pno12 dt n1 cc n1 p-acp np1,
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for a sent of good sauour.
for a sent of good savour.
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WEe knowe that all Gods children not only should bee peaceable themselues, but also procure peace too the vttermost of their power:
we know that all God's children not only should be peaceable themselves, but also procure peace too the uttermost of their power:
pns12 vvb cst d ng1 n2 xx av-j vmd vbi j px32, cc-acp av vvi n1 av dt j pp-f po32 n1:
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and make attonement whereas was disagreement and stryfe, forasmuch as it is the marke that our Lorde Iesus Christ hath giuen vs. Now if we ought too reconcyle those betweene whom there was any secret grudge:
and make atonement whereas was disagreement and strife, forasmuch as it is the mark that our Lord Iesus christ hath given us Now if we ought too reconcile those between whom there was any secret grudge:
cc vvb n1 cs vbds n1 cc n1, av c-acp pn31 vbz dt n1 cst po12 n1 np1 np1 vhz vvn pno12 av cs pns12 vmd av vvi d p-acp ro-crq a-acp vbds d j-jn n1:
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much more ought wee too absteyne from all mouing of dedate.
much more ought we too abstain from all moving of dedate.
av-d dc vmd pns12 av vvi p-acp d n-vvg pp-f n1.
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For what authoritie or meanes shall wee haue too bring them toogither which are greeued one at another,
For what Authority or means shall we have too bring them together which Are grieved one At Another,
p-acp r-crq n1 cc n2 vmb pns12 vhi av vvi pno32 av r-crq vbr vvn pi p-acp n-jn,
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and too set them at brotherly attonement, or too asswage their choler, when they bee moued with some ouer vehement passion:
and too Set them At brotherly atonement, or too assuage their choler, when they be moved with Some over vehement passion:
cc av vvd pno32 p-acp j n1, cc av vvi po32 n1, c-crq pns32 vbb vvn p-acp d p-acp j n1:
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10287
if wee our selues bee full of stryfe and trubble, and giuen to crying, roring and storming? So then, not without cause dooth Saint Paule declare, that all bitternesse, vvith testinesse,
if we our selves be full of strife and trubble, and given to crying, roaring and storming? So then, not without cause doth Saint Paul declare, that all bitterness, with testiness,
cs pns12 po12 n2 vbb j pp-f n1 cc n1, cc vvn p-acp vvg, j-vvg cc vvg? av av, xx p-acp n1 vdz n1 np1 vvi, cst d n1, p-acp n1,
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and anger, and cursed speaking, ought too bee put avvay from the faythfull, euen vvith al Spytfulnesse. and anger, and cursed speaking, ought too be put away from the faithful, even with all Spytfulnesse.
cc n1, cc vvd vvg, vmd av vbi vvn av p-acp dt j, av p-acp d n1.
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10289
For he setteth downe spytefulnesse heere, as the roote that yeeldeth the frutes which he speaketh of.
For he sets down spytefulnesse Here, as the root that yields the fruits which he speaks of.
c-acp pns31 vvz a-acp n1 av, c-acp dt n1 cst vvz dt n2 r-crq pns31 vvz pp-f.
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10290
And by that woord he meaneth such a Churlishnesse as maketh euery man too bee giuen too himself,
And by that word he means such a Churlishness as makes every man too be given too himself,
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and too drawe alone without regard of others.
and too draw alone without regard of Others.
cc av vvi av-j p-acp n1 pp-f n2-jn.
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For it cannot bee but that the man which loueth himself ouer much, must needes disdeyne his neyghbours,
For it cannot be but that the man which loves himself over much, must needs disdain his neighbours,
p-acp pn31 vmbx vbi cc-acp cst dt n1 r-crq vvz px31 p-acp d, vmb av vvi po31 n2,
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10293
and so shake them of, as no gentlenesse can bee gotten at his hand.
and so shake them of, as no gentleness can be got At his hand.
cc av vvb pno32 pp-f, c-acp dx n1 vmb vbi vvn p-acp po31 n1.
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Then if wee intend too auoyde stryfe and quarelling, wee must begin at this poynt of putting away churlishnesse,
Then if we intend too avoid strife and quarrelling, we must begin At this point of putting away churlishness,
av cs pns12 vvb av vvi n1 cc vvg, pns12 vmb vvi p-acp d n1 pp-f vvg av n1,
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and considering that God hath linked vs toogither, indeuer euery man too maynteyne peace and freendship,
and considering that God hath linked us together, endeavour every man too maintain peace and friendship,
cc vvg cst np1 vhz vvn pno12 av, vvb d n1 av vvi n1 cc n1,
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& regard those whom God hath so inhonored as too make them his children, or in leastwyze created after his owne image.
& regard those whom God hath so inhonored as too make them his children, or in leastwyze created After his own image.
cc vvi d r-crq np1 vhz av vvn a-acp av vvi pno32 po31 n2, cc p-acp av vvn p-acp po31 d n1.
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That is for the first poynt.
That is for the First point.
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10298
Now out of this Spytefulnesse springeth Bitternesse, which is, when wee bee wayward and easye too bee moued,
Now out of this Spytefulnesse springs Bitterness, which is, when we be wayward and easy too be moved,
av av pp-f d n1 vvz n1, r-crq vbz, c-crq pns12 vbb j cc j av vbi vvn,
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and there reigneth such a scornfulnesse in vs, as we thinke all the world to be our vnderlings,
and there Reigneth such a scornfulness in us, as we think all the world to be our underlings,
cc a-acp vvz d dt n1 p-acp pno12, c-acp pns12 vvb d dt n1 pc-acp vbi po12 n2,
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and that other folkes are nothing in respect of vs. When wee bee puffed vp with such pryde, it cannot bee but that wee must needes bee bitter,
and that other folks Are nothing in respect of us When we be puffed up with such pride, it cannot be but that we must needs be bitter,
cc d j-jn n2 vbr pix p-acp n1 pp-f pno12 c-crq pns12 vbb vvn a-acp p-acp d n1, pn31 vmbx vbi cc-acp cst pns12 vmb av vbi j,
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10301
and by and by bee out of pacience at the stirring of euery strawe, if it bee too our mislyking,
and by and by bee out of patience At the stirring of every straw, if it be too our misliking,
cc p-acp cc p-acp n1 av pp-f n1 p-acp dt n-vvg pp-f d n1, cs pn31 vbb av po12 vvg,
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10302
and take all things in yll part, and seeke occasions of vnquietnesse.
and take all things in ill part, and seek occasions of unquietness.
cc vvb d n2 p-acp j-jn n1, cc vvi n2 pp-f n1.
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10303
According as wee see a great number, which are not contented with chafing when any wrong is doone too themselues:
According as we see a great number, which Are not contented with chafing when any wrong is done too themselves:
vvg a-acp pns12 vvb dt j n1, r-crq vbr xx vvn p-acp vvg c-crq d n-jn vbz vdn av px32:
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but although the matter touch them not, doo seeme too bee set as spyes too marke if there bee any thing too checke at.
but although the matter touch them not, do seem too be Set as spies too mark if there be any thing too check At.
cc-acp cs dt n1 vvb pno32 xx, vdb vvi av vbi vvn p-acp n2 av vvi cs pc-acp vbb d n1 av vvi p-acp.
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10305
In deede if a man speake but one word that mislykes them, they wil not in any wyse be quyeted,
In deed if a man speak but one word that mislikes them, they will not in any wise be quiet,
p-acp n1 cs dt n1 vvb p-acp crd n1 cst vvz pno32, pns32 vmb xx p-acp d n1 vbi j-jn,
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but are still fynding fault with euery thing.
but Are still finding fault with every thing.
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10307
And howsoeuer the world go, they must needes bee medling where they haue nothing too doo:
And howsoever the world go, they must needs be meddling where they have nothing to do:
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for they bee of so froward a nature, that they will bee quarelling for the furthest straunger in the world.
for they be of so froward a nature, that they will be quarrelling for the furthest stranger in the world.
c-acp pns32 vbb pp-f av j dt n1, cst pns32 vmb vbi vvg p-acp dt js n1 p-acp dt n1.
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But if the matter concerne themselues:
But if the matter concern themselves:
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10310
though a man labour neuer so much too please them, and too doo the thing that may content them:
though a man labour never so much too please them, and too do the thing that may content them:
cs dt n1 n1 av-x av av-d av vvb pno32, cc av vdi dt n1 cst vmb vvi pno32:
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10311
yit will they euer mislyke of somewhat:
yet will they ever mislike of somewhat:
av vmb pns32 av vvi pp-f av:
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10312
and if a man aske them the reason why, there is none other too bee found but their owne cankerde stomacke,
and if a man ask them the reason why, there is none other too be found but their own cankerde stomach,
cc cs dt n1 vvb pno32 dt n1 c-crq, pc-acp vbz pix j-jn av vbi vvn p-acp po32 d j-vvn n1,
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10313
bycause they haue conceyued a rancour, and are puffed vp with pryde too esteeme their owne selfwill with disdeyne of others.
Because they have conceived a rancour, and Are puffed up with pride too esteem their own Self-will with disdain of Others.
c-acp pns32 vhb vvn dt n1, cc vbr vvn a-acp p-acp n1 av vvi po32 d n1 p-acp n1 pp-f n2-jn.
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10314
Wee see then that Saint Pa•le hath shewed vs heere the trew remedies too hold our selues in awe, that wee may liue peaceably,
we see then that Saint Pa•le hath showed us Here the true remedies too hold our selves in awe, that we may live peaceably,
pns12 vvb av d n1 n1 vhz vvn pno12 av dt j n2 av vvb po12 n2 p-acp n1, cst pns12 vmb vvi av-j,
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10315
and keepe our selues from entering intoo quarels and braules.
and keep our selves from entering into quarrels and braules.
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10316
A Phisition will not only bid a man beware of the feuer or any other disease:
A physician will not only bid a man beware of the fever or any other disease:
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but he will also consider wheretoo he is inclined, and see what things may bee ageinst him,
but he will also Consider whereto he is inclined, and see what things may be against him,
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10318
and thereuppon say vntoo him, beware of such a thing, for surely yee cannot but fall into such a sicknesse or such an inconuenience,
and thereupon say unto him, beware of such a thing, for surely ye cannot but fallen into such a sickness or such an inconvenience,
cc av vvb p-acp pno31, vvb pp-f d dt n1, c-acp av-j pn22 vmbx cc-acp vvi p-acp d dt n1 cc d dt n1,
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10319
if you take not heed too your self.
if you take not heed too your self.
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10365
as too separate our selues from the common aray and company of other men.
as too separate our selves from the Common array and company of other men.
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10320
Now wee would bee heedie ynough too keepe the orders that are prescribed vs for the health of our bodies:
Now we would be heedy enough too keep the order that Are prescribed us for the health of our bodies:
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but when it comes too the soule, euery of vs is negligent: whereby wee shewe that wee make none account of our saluation:
but when it comes too the soul, every of us is negligent: whereby we show that we make none account of our salvation:
cc-acp c-crq pn31 vvz av dt n1, d pp-f pno12 vbz j: c-crq pns12 vvb cst pns12 vvb pix n1 pp-f po12 n1:
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10322
and that is, bycause we consider not that on the one syde the diuell laboreth too seduce vs,
and that is, Because we Consider not that on the one side the Devil Laboureth too seduce us,
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10323
and wee on the other syde are so frayle, as wee neuer cease too giue our selues too euill,
and we on the other side Are so frail, as we never cease too give our selves too evil,
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10324
except our Lord haue armed and fenced vs with his woord.
except our Lord have armed and fenced us with his word.
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10325
So much the more therefore dooth it stand vs on hand, too marke the order that is set downe heere:
So much the more Therefore doth it stand us on hand, too mark the order that is Set down Here:
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10326
which is, that too liue quietly toogither, and too keepe our selues from contention and stryfe:
which is, that too live quietly together, and too keep our selves from contention and strife:
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10327
first, we must not bee blynded with excessiue loue of our selues, but rather indeuer too rid away all pryde, that wee may make account of our neyghbours, and liue meekely with them:
First, we must not be blinded with excessive love of our selves, but rather endeavour too rid away all pride, that we may make account of our neighbours, and live meekly with them:
ord, pns12 vmb xx vbi vvn p-acp j n1 pp-f po12 n2, cc-acp av-c vvb av vvn av d n1, cst pns12 vmb vvi n1 pp-f po12 n2, cc vvi av-j p-acp pno32:
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10328
for that will restreyne vs from being so bitter and testie in taking all things in ill part.
for that will restrain us from being so bitter and testy in taking all things in ill part.
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10329
And hereupon S. Paul telleth vs, that when we be so purged within, both of spytefulnesse & of bitternesse:
And hereupon S. Paul Telleth us, that when we be so purged within, both of spytefulnesse & of bitterness:
cc av n1 np1 vvz pno12, cst c-crq pns12 vbb av vvn a-acp, d pp-f n1 cc pp-f n1:
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10330
we must absteyne from Hastinesse, & from wrath, and from roring.
we must abstain from Hastiness, & from wrath, and from roaring.
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10331
For here he setteth downe the suddein heats of choler wherthrough men ouershoote themselues ere they bee aware of it,
For Here he sets down the sudden heats of choler wherethrough men overshoot themselves ere they be aware of it,
c-acp av pns31 vvz a-acp dt j n2 pp-f n1 c-crq n2 vvi px32 p-acp pns32 vbb j pp-f pn31,
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10332
and afterward fall intoo rages that cannot bee stayed.
and afterwards fallen into rages that cannot be stayed.
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10333
For this cause it behoueth vs too bee mortifyed, for then will it bee easie too alay the heate yea and euen too quenche it.
For this cause it behooves us too be mortified, for then will it be easy too allay the heat yea and even too quench it.
p-acp d n1 pn31 vvz pno12 av vbi vvn, c-acp av vmb pn31 vbi j av vvi dt n1 uh cc av av vvi pn31.
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But when wee bee so inflamed with wrath, all must needs bee full of thundering, and there wilbee no measure of our anger.
But when we be so inflamed with wrath, all must needs be full of thundering, and there wilbee no measure of our anger.
p-acp c-crq pns12 vbb av vvn p-acp n1, d vmb av vbi j pp-f vvg, cc a-acp vmb|vbi dx n1 pp-f po12 n1.
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Yee see then that the thing in effect which wee haue too marke here, is that forasmuch as Gods children ought too liue in peace and concord:
Ye see then that the thing in Effect which we have too mark Here, is that forasmuch as God's children ought too live in peace and concord:
pn22 vvb av cst dt n1 p-acp n1 r-crq pns12 vhb av vvi av, vbz d av c-acp npg1 n2 vmd av vvi p-acp n1 cc n1:
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they must, too the vttermoste of their power brydle all their passions, yea and consider what commeth of wrath and anger,
they must, too the uttermost of their power bridle all their passion, yea and Consider what comes of wrath and anger,
pns32 vmb, av dt j pp-f po32 n1 vvi d po32 n2, uh cc vvb r-crq vvz pp-f n1 cc n1,
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namely that fyre is kindled, open warre preclaymed, many woords escape which a man would wish in agein,
namely that fire is kindled, open war preclaymed, many words escape which a man would wish in again,
av d n1 vbz vvn, j n1 vvn, d n2 vvi r-crq dt n1 vmd vvi p-acp av,
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and finally therof springeth incurable mischeef.
and finally thereof springs incurable mischief.
cc av-j av vvz j n1.
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Now then if wee looke well whertoo all our moodinesse leadeth vs, or rather earyeth vs away:
Now then if we look well whertoo all our moodiness leads us, or rather earyeth us away:
av av cs pns12 vvb av av d po12 n1 vvz pno12, cc av-c vvz pno12 av:
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namely that the diuell taketh possession of vs, and holdeth vs in the the stocks,
namely that the Devil Takes possession of us, and holds us in the the stocks,
av cst dt n1 vvz n1 pp-f pno12, cc vvz pno12 p-acp dt dt n2,
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and that wee haue nother reason nor stay of our selues when we be so farre out of pacience:
and that we have neither reason nor stay of our selves when we be so Far out of patience:
cc cst pns12 vhb av-dx n1 ccx n1 pp-f po12 n2 c-crq pns12 vbb av av-j av pp-f n1:
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certesse we would stand vpon our gard, & not giue place to the diuel, as hath bin declared afore.
certes we would stand upon our guard, & not give place to the Devil, as hath been declared afore.
av pns12 vmd vvi p-acp po12 n1, cc xx vvi n1 p-acp dt n1, c-acp vhz vbn vvn a-acp.
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Howbeeit, that we may auoyd stryfe & debate, let vs learne to clenze our hartes of bitternesse and testinesse.
Howbeit, that we may avoid strife & debate, let us Learn to clenze our hearts of bitterness and testiness.
a-acp, cst pns12 vmb vvi n1 cc n1, vvb pno12 vvi pc-acp fw-mi po12 n2 pp-f n1 cc n1.
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And too bring that too passe, let vs learne too esteeme well of those that are linked vntoo vs,
And too bring that too pass, let us Learn too esteem well of those that Are linked unto us,
cc av vvb cst av vvi, vvb pno12 vvb av n1 av pp-f d cst vbr vvn p-acp pno12,
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and vntoo whom also we be bound. Thus yee see in effect how wee ought too put this text in vre.
and unto whom also we be bound. Thus ye see in Effect how we ought too put this text in use.
cc p-acp ro-crq av pns12 vbb vvn. av pn22 vvb p-acp n1 c-crq pns12 vmd av vvi d n1 p-acp n1.
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And forasmuch as it is a thing as hard to bee kept as any, & a thing that dooth greatly hinder vs:
And forasmuch as it is a thing as hard to be kept as any, & a thing that doth greatly hinder us:
cc av c-acp pn31 vbz dt n1 c-acp j pc-acp vbi vvn p-acp d, cc dt n1 cst vdz av-j vvi pno12:
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therfore Saint Paule addeth, that it behoueth vs too bee myld, gentle, and courteous one too another.
Therefore Saint Paul adds, that it behooves us too be mild, gentle, and courteous one too Another.
av n1 np1 vvz, cst pn31 vvz pno12 av vbi j, j, cc j pi av j-jn.
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Heere he setteth downe the contraries too the bitternesse and spytefulnesse that he spake of.
Here he sets down the contraries too the bitterness and spytefulnesse that he spoke of.
av pns31 vvz a-acp dt n2-jn av dt n1 cc n1 cst pns31 vvd pp-f.
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And he bringeth vs backe too this principle, that in asmuch as wee bee men, God hath created vs after his owne image,
And he brings us back too this principle, that in as as we be men, God hath created us After his own image,
cc pns31 vvz pno12 av av d n1, cst p-acp av c-acp pns12 vbb n2, np1 vhz vvn pno12 p-acp po31 d n1,
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and that inasmuch as he hath called vs too the beleef of his Gospell, therby he hath marked vs new agein,
and that inasmuch as he hath called us too the belief of his Gospel, thereby he hath marked us new again,
cc cst av c-acp pns31 vhz vvn pno12 av dt n1 pp-f po31 n1, av pns31 vhz vvn pno12 j av,
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and there wee behold his image, which ought too moue vs too the Gentlenesse wherof he speaketh.
and there we behold his image, which ought too move us too the Gentleness whereof he speaks.
cc a-acp pns12 vvb po31 n1, r-crq vmd av vvi pno12 av dt n1 c-crq pns31 vvz.
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Therfore let vs mark well that we cannot despyze the least that is, without dishonoring God.
Therefore let us mark well that we cannot despyze the least that is, without Dishonoring God.
av vvb pno12 vvi av cst pns12 vmbx vvi dt ds cst vbz, p-acp vvg np1.
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For (as I told you afore) all men are made after his image.
For (as I told you afore) all men Are made After his image.
p-acp (c-acp pns11 vvd pn22 a-acp) d n2 vbr vvn p-acp po31 n1.
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Now were it tollerable that an earthly woorme should esteeme it self so much, and exalt it self so farre as too set lyght by his maker? Let vs make no excuce in this behalf,
Now were it tolerable that an earthly worm should esteem it self so much, and exalt it self so Far as too Set Light by his maker? Let us make no excuce in this behalf,
av vbdr pn31 j cst dt j n1 vmd vvi pn31 n1 av av-d, cc vvi pn31 n1 av av-j c-acp av vvd vvi p-acp po31 n1? vvb pno12 vvi dx n1 p-acp d n1,
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for all that wee can alledge will stand vs in no sted.
for all that we can allege will stand us in no stead.
p-acp d cst pns12 vmb vvi vmb vvi pno12 p-acp dx n1.
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And (as I sayd) seeing that God hath inhonored men so hyghly as too giue them so excellent a nature:
And (as I said) seeing that God hath inhonored men so highly as too give them so excellent a nature:
cc (c-acp pns11 vvd) vvg cst np1 vhz vvn n2 av av-j c-acp av vvi pno32 av j dt n1:
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it is good reason that wee should yeeld honour and reuerence too his maiestie, and not tread them vnder foote by whom he representeth him self vntoo vs. Agein,
it is good reason that we should yield honour and Reverence too his majesty, and not tread them under foot by whom he Representeth him self unto us Again,
pn31 vbz j n1 cst pns12 vmd vvi n1 cc vvi av po31 n1, cc xx vvi pno32 p-acp n1 p-acp ro-crq pns31 vvz pno31 n1 p-acp pno12 av,
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if a man consider him self well, shall he not see his owne nature as it were in a glasse, in all his neyghbours? (Yis:) For the greatest personages in the worlde, cannot say that they bee made of any otheer stuffe,
if a man Consider him self well, shall he not see his own nature as it were in a glass, in all his neighbours? (Yis:) For the greatest Personages in the world, cannot say that they be made of any otheer stuff,
cs dt n1 vvb pno31 n1 av, vmb pns31 xx vvi po31 d n1 c-acp pn31 vbdr p-acp dt n1, p-acp d po31 n2? (uh:) p-acp dt js n2 p-acp dt n1, vmbx vvi cst pns32 vbb vvn pp-f d j n1,
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than the rest of Adams children are.
than the rest of Adams children Are.
cs dt n1 pp-f npg1 n2 vbr.
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Seeing it is so then, what cause haue we too bee so proud as too disdeyne those that are lyke vs,
Seeing it is so then, what cause have we too be so proud as too disdain those that Are like us,
vvg pn31 vbz av av, q-crq n1 vhb pns12 av vbi av j c-acp av vvi d cst vbr av-j pno12,
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& are alyed too vs by such a kinred as cannot be worne out? Howbeit, there is yit a more peculiar reason as in respect of the faithfull.
& Are allied too us by such a kindred as cannot be worn out? Howbeit, there is yet a more peculiar reason as in respect of the faithful.
cc vbr vvn av pno12 p-acp d dt n1 c-acp vmbx vbi vvn av? a-acp, pc-acp vbz av dt av-dc j n1 c-acp p-acp n1 pp-f dt j.
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For in them God hath ingraued his image new agein, which was as good as defaced by Adams sinne.
For in them God hath engraved his image new again, which was as good as defaced by Adams sin.
p-acp p-acp pno32 np1 vhz vvn po31 n1 j av, r-crq vbds a-acp j c-acp vvn p-acp npg1 n1.
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Then sith it is so, let vs learne too bee gentle and courteous one too another,
Then sith it is so, let us Learn too be gentle and courteous one too Another,
av c-acp pn31 vbz av, vvb pno12 vvi av vbi j cc j pi av j-jn,
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for it is all one as if a man would wilfully giue ouer himselfe too Satan.
for it is all one as if a man would wilfully give over himself too Satan.
c-acp pn31 vbz d pi c-acp cs dt n1 vmd av-j vvi p-acp px31 av np1.
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This is the thing that S. Paule ment by the gentlenesse or courtesie that he spake of.
This is the thing that S. Paul meant by the gentleness or courtesy that he spoke of.
d vbz dt n1 cst n1 np1 vvd p-acp dt n1 cc n1 cst pns31 vvd pp-f.
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Now hereuppon he addeth, Mercifulnesse. Let vs (sayeth he) haue compassion one of another.
Now hereupon he adds, Mercifulness. Let us (Saith he) have compassion one of Another.
av av pns31 vvz, n1. vvb pno12 (vvz pns31) vhb n1 crd pp-f n-jn.
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And this compassion stretcheth very farre, and is as it were the welspring that moueth vs too gentlenesse.
And this compassion Stretcheth very Far, and is as it were the wellspring that moves us too gentleness.
cc d n1 vvz av av-j, cc vbz p-acp pn31 vbdr dt n1 cst vvz pno12 av n1.
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Wee will alwayes graunt that a myld spirit is a singular vertue, and one without the which wee cannot continew in the world.
we will always grant that a mild Spirit is a singular virtue, and one without the which we cannot continue in the world.
pns12 vmb av vvi cst dt j n1 vbz dt j n1, cc pi p-acp dt r-crq pns12 vmbx vvi p-acp dt n1.
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And how may it bee mainteyned among vs? The onely meane is this compassion, that is too say, (the disposition of mynd which causeth vs too thinke) that when wee see any despyzed person,
And how may it be maintained among us? The only mean is this compassion, that is too say, (the disposition of mind which Causes us too think) that when we see any despyzed person,
cc q-crq vmb pn31 vbi vvn p-acp pno12? dt j j vbz d n1, cst vbz av vvb, (dt n1 pp-f n1 r-crq vvz pno12 av vvi) cst c-crq pns12 vvb d vvn n1,
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yit is he our neyghbour, that is too say, our owne fleshe and bone. Yea, but yit is he dispyzed, nother hath he any thing too bee esteemed for.
yet is he our neighbour, that is too say, our own Flesh and bone. Yea, but yet is he dispyzed, neither hath he any thing too be esteemed for.
av vbz pns31 po12 n1, cst vbz av vvb, po12 d n1 cc n1. uh, cc-acp av vbz pns31 vvn, av-dx vhz pns31 d n1 av vbi vvn p-acp.
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Yit notwithstanding, the myseryes that are in him, may also fal vppon mee. Then if wee consider that:
Yet notwithstanding, the miseries that Are in him, may also fall upon me. Then if we Consider that:
av a-acp, dt n2 cst vbr p-acp pno31, vmb av vvi p-acp pno11. av cs pns12 vvb cst:
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surely our hartes will yirne too see the man that is brought too so great an afterdeale in respect of others:
surely our hearts will yirne too see the man that is brought too so great an afterdeale in respect of Others:
av-j po12 n2 vmb vvi av vvi dt n1 cst vbz vvn av av j dt n1 p-acp n1 pp-f n2-jn:
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and whether he be weake of body, or haue some infirmitie of mynd, it will greeue vs and touch vs with pitie too rew his cace.
and whither he be weak of body, or have Some infirmity of mind, it will grieve us and touch us with pity too rew his case.
cc cs pns31 vbb j pp-f n1, cc vhb d n1 pp-f n1, pn31 vmb vvi pno12 cc vvb pno12 p-acp n1 av vvi po31 n1.
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And so there would bee no gentlenesse in vs, if it were not for this compassion.
And so there would be no gentleness in us, if it were not for this compassion.
cc av pc-acp vmd vbi dx n1 p-acp pno12, cs pn31 vbdr xx p-acp d n1.
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Now then, put the cace there bee a poore man that is sore diseased, or that droopeth and draggeth his winges vppon the ground:
Now then, put the case there be a poor man that is soar diseased, or that droops and draggeth his wings upon the ground:
av av, vvd dt n1 pc-acp vbi dt j n1 cst vbz av-j vvn, cc d vvz cc vvz po31 n2 p-acp dt n1:
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should hee bee hild scorne of for that? (No:) but contrariwyse, if wee were not vtterly mercilesse lyke wyld beastes:
should he be held scorn of for that? (No:) but contrariwise, if we were not utterly merciless like wild beasts:
vmd pns31 vbi vvn n1 pp-f p-acp d? (uh-dx:) cc-acp av, cs pns12 vbdr xx av-j j av-j j n2:
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surely the very same ought to moue our bowells (as the scripture teacheth vs:) and too inclyne vs vntoo pitie, at leastwyse if wee did our dewtie. surely the very same ought to move our bowels (as the scripture Teaches us:) and too incline us unto pity, At leastwise if we did our duty.
av-j dt j d pi pc-acp vvi po12 n2 (c-acp dt n1 vvz pno12:) cc av vvb pno12 p-acp n1, p-acp av cs pns12 vdd po12 n1.
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Agein, if there bee any impediment of wit or mynd: (as for example, some sillie soule hath much adoo too vnderstand one saying among a hundred,
Again, if there be any impediment of wit or mind: (as for Exampl, Some silly soul hath much ado too understand one saying among a hundred,
av, cs pc-acp vbb d n1 pp-f n1 cc n1: (c-acp p-acp n1, d j n1 vhz d n1 av vvi pi vvg p-acp dt crd,
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yea he is not able too discerne whyte from blacke:) if I haue not compassion of him, what letteth me to do it,
yea he is not able too discern white from black:) if I have not compassion of him, what lets me to do it,
uh pns31 vbz xx j av vvi j-jn p-acp j-jn:) cs pns11 vhb xx n1 pp-f pno31, r-crq vvz pno11 pc-acp vdi pn31,
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but myne owne crueltie, which maketh mee too forget common kyndnesse wherby God knitteh vs all toogither? Yee see then, that if wee haue any droppe of pitie, too keepe vs from reiecting them that are alyed vntoo vs,
but mine own cruelty, which makes me too forget Common kindness whereby God knitteh us all together? Ye see then, that if we have any drop of pity, too keep us from rejecting them that Are allied unto us,
cc-acp po11 d n1, r-crq vvz pno11 av vvi j n1 c-crq np1 vvi pno12 d av? pn22 vvb av, cst cs pns12 vhb d n1 pp-f n1, av vvb pno12 p-acp vvg pno32 cst vbr vvn p-acp pno12,
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and also from disdeyning them in whom there is any cause of compassion and mercie:
and also from disdaining them in whom there is any cause of compassion and mercy:
cc av p-acp vvg pno32 p-acp ro-crq a-acp vbz d n1 pp-f n1 cc n1:
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wee shall not fayle too bee gentle and courteous towardes our neyghbours in all caces and at all tymes.
we shall not fail too be gentle and courteous towards our neighbours in all caces and At all times.
pns12 vmb xx vvi av vbi j cc j p-acp po12 n2 p-acp d n2 cc p-acp d n2.
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To bee short, lyke as the myseries which God knoweth too bee in vs, do moue him too bee mercifull towardes vs:
To be short, like as the miseries which God Knoweth too be in us, do move him too be merciful towards us:
pc-acp vbi j, av-j c-acp dt n2 r-crq np1 vvz av vbi p-acp pno12, vdb vvi pno31 av vbi j p-acp pno12:
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Therefore let vs take heede too our selues, and driue the enemie farre from vs,
Therefore let us take heed too our selves, and driven the enemy Far from us,
av vvb pno12 vvi n1 av po12 n2, cc vvi dt n1 av-j p-acp pno12,
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so the myseries that are in our neyghbours, ought to be as spurres too prick vs and prouoke vs to be pitifull vntoo them.
so the miseries that Are in our neighbours, ought to be as spurs too prick us and provoke us to be pitiful unto them.
av dt n2 cst vbr p-acp po12 n2, pi pc-acp vbi c-acp n2 av vvb pno12 cc vvb pno12 pc-acp vbi j p-acp pno32.
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Yea and there is yit more:
Yea and there is yet more:
uh cc pc-acp vbz av av-dc:
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that euen their vyces which inflame vs too choler and anger, ought too minister occasion vntoo vs too pitie our neyghbours.
that even their vices which inflame us too choler and anger, ought too minister occasion unto us too pity our neighbours.
cst av po32 n2 r-crq vvb pno12 av n1 cc n1, vmd av vvi n1 p-acp pno12 av vvi po12 n2.
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I see some ▪ man that hath doone mee wrong:
I see Some ▪ man that hath done me wrong:
pns11 vvb d ▪ n1 cst vhz vdn pno11 n-jn:
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not it is the diuell that hath dryuen him therunto, & the wretched man dooth but vndoo himself,
not it is the Devil that hath driven him thereunto, & the wretched man doth but undo himself,
xx pn31 vbz dt n1 cst vhz vvn pno31 av, cc dt j n1 vdz p-acp vvi px31,
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for he prouoketh God ageinst him.
for he provoketh God against him.
c-acp pns31 vvz np1 p-acp pno31.
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Now then, if there were no more in mee but the common nature wheruntoo God hath knit vs all:
Now then, if there were no more in me but the Common nature wheruntoo God hath knit us all:
av av, cs pc-acp vbdr dx dc p-acp pno11 p-acp dt j n1 av np1 vhz vvn pno12 d:
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ought I not too bee sorie at the hart, when I see a soule that is beguyled by Satans 〈 ◊ 〉 go too destruction? Yis verily.
ought I not too be sorry At the heart, when I see a soul that is beguiled by Satan 〈 ◊ 〉 go too destruction? Yis verily.
vmd pns11 xx av vbi j p-acp dt n1, c-crq pns11 vvb dt n1 cst vbz vvn p-acp npg1 〈 sy 〉 vvb av n1? np1 av-j.
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Therefore let none of the wrongs carie vs away which are doone vntoo vs, nother let vs bee so farre prouoked,
Therefore let none of the wrongs carry us away which Are done unto us, neither let us be so Far provoked,
av vvb pix pp-f dt n2-jn vvb pno12 av r-crq vbr vdn p-acp pno12, av-dx vvi pno12 vbi av av-j vvn,
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as not too pitie those that doo amisse, namely, bycause they bee blynded by Satan, and prouoke Gods wrath, and fight ageinst their owne saluation.
as not too pity those that do amiss, namely, Because they be blinded by Satan, and provoke God's wrath, and fight against their own salvation.
c-acp xx av vvi d cst vdb av, av, c-acp pns32 vbb vvn p-acp np1, cc vvi npg1 n1, cc vvi p-acp po32 d n1.
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Behold then, the very remedy which wee haue too hold vs vntoo and too keepe, is, that too bee gentle, wee must bee pitifull and haue compassion,
Behold then, the very remedy which we have too hold us unto and too keep, is, that too be gentle, we must be pitiful and have compassion,
vvb av, dt j n1 r-crq pns12 vhb av vvb pno12 p-acp cc av vvb, vbz, cst av vbb j, pns12 vmb vbi j cc vhb n1,
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10396
as is shewed in the foresayd textes. For there is none of vs but he would gladly be borne withall:
as is showed in the foresaid texts. For there is none of us but he would gladly be born withal:
c-acp vbz vvn p-acp dt j-vvn n2. p-acp pc-acp vbz pix pp-f pno12 p-acp pns31 vmd av-j vbi vvn av:
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10397
and without that, we could not tell how too lyue one day in the world.
and without that, we could not tell how too live one day in the world.
cc p-acp d, pns12 vmd xx vvi c-crq av vvi crd n1 p-acp dt n1.
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10398
The perfectest man that is hath yit some infirmitie, insomuch that if men should deale altoogither rigorously with him, he should bee disdeyned,
The perfectest man that is hath yet Some infirmity, insomuch that if men should deal altoogither rigorously with him, he should be disdained,
dt js n1 cst vbz vhz av d n1, av cst cs n2 vmd vvi av av-j p-acp pno31, pns31 vmd vbi vvn,
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10399
yea and as good as vtterly disgraced and defaced.
yea and as good as utterly disgraced and defaced.
uh cc a-acp j c-acp av-j vvn cc vvn.
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10400
Nay further, where is that man too be found which hath not many infirmities in him,
Nay further, where is that man too be found which hath not many infirmities in him,
uh-x av-jc, q-crq vbz d n1 av vbi vvn r-crq vhz xx d n2 p-acp pno31,
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10401
and would not fayne bee greatly borne withall, (as neede requireth) and that men should not shake him of,
and would not fain be greatly born withal, (as need requires) and that men should not shake him of,
cc vmd xx av-j vbi av-j vvn av, (c-acp n1 vvz) cc d n2 vmd xx vvi pno31 pp-f,
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10402
though he haue some vyces that deserue their withdrawing of themselues from him? Now if wee woulde so fayne bee borne withall our selues:
though he have Some vices that deserve their withdrawing of themselves from him? Now if we would so fain be born withal our selves:
cs pns31 vhb d n2 cst vvb po32 n-vvg pp-f px32 p-acp pno31? av cs pns12 vmd av av-j vbi vvn av po12 n2:
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10403
ought not wee also too pitie others? And soothly when wee see a man hath some blemishe, ought wee not too thinke, I am subiect too the same? verily when I haue sifted all things throughly, I shall fynde other things in my selfe, that deserue more iustly too bee condemned:
ought not we also too pity Others? And soothly when we see a man hath Some blemish, ought we not too think, I am Subject too the same? verily when I have sifted all things thoroughly, I shall find other things in my self, that deserve more justly too be condemned:
vmd xx pns12 av av n1 n2-jn? cc av c-crq pns12 vvb dt n1 vhz d vvi, vmd pns12 xx av vvi, pns11 vbm j-jn av dt d? av-j c-crq pns11 vhb vvn d n2 av-j, pns11 vmb vvi j-jn n2 p-acp po11 n1, cst vvb av-dc av-j av vbi vvn:
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10404
and yit would I fayne bee borne withall, though I were neuer so much conuicted. Therfore lyke as wee would that other men should pardon vs:
and yet would I fain be born withal, though I were never so much convicted. Therefore like as we would that other men should pardon us:
cc av vmd pns11 av-j vbi vvn av, cs pns11 vbdr av-x av d j-vvn. av av-j c-acp pns12 vmd d j-jn n2 vmd vvi pno12:
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10405
so let vs learne too pitie other men, for they bee no more Angels than wee bee.
so let us Learn too pity other men, for they be no more Angels than we be.
av vvb pno12 vvi av n1 j-jn n2, c-acp pns32 vbb av-dx dc n2 cs pns12 vbb.
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10406
That then is the thing which S. Paule ment too bring vs too. And thereuppon he concludeth, that vvee should forgiue one another.
That then is the thing which S. Paul meant too bring us too. And thereupon he Concludeth, that we should forgive one Another.
cst av vbz dt n1 r-crq n1 np1 vvd av vvb pno12 av. cc av pns31 vvz, cst pns12 vmd vvi pi j-jn.
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10407
For if compassion go not alwayes afore, surely wee will not let a pinnes poynt go without examination and rigorous sifting of it,
For if compassion go not always afore, surely we will not let a pins point go without examination and rigorous sifting of it,
c-acp cs n1 vvb xx av a-acp, av-j pns12 vmb xx vvi dt n2 n1 vvb p-acp n1 cc j vvg pp-f pn31,
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559
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10408
and without vnmeasurable displeasure, as experience sheweth in very deede to much.
and without unmeasurable displeasure, as experience shows in very deed to much.
cc p-acp j n1, c-acp n1 vvz p-acp j n1 p-acp d.
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10409
Therfore a body should not stirre a strawe, but wee would bee out of pacience at it.
Therefore a body should not stir a straw, but we would be out of patience At it.
av dt n1 vmd xx vvi dt n1, cc-acp pns12 vmd vbi av pp-f n1 p-acp pn31.
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10410
And why? Bycause there is no pitie in vs. But if wee bee touched with mercy,
And why? Because there is no pity in us But if we be touched with mercy,
cc q-crq? c-acp pc-acp vbz dx n1 p-acp pno12 p-acp cs pns12 vbb vvn p-acp n1,
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10411
surely wee will easly forgiue, and let many things slip and passe (vnseene):
surely we will Easily forgive, and let many things slip and pass (unseen):
av-j pns12 vmb av-j vvi, cc vvb d n2 vvi cc vvb (j):
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10412
and moreouer wee wil not bee •yghtly moued, but there will bee a brydle too hold vs backe,
and moreover we will not be •yghtly moved, but there will be a bridle too hold us back,
cc av pns12 vmb xx vbi av-j vvn, cc-acp a-acp vmb vbi dt n1 av vvb pno12 av,
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10413
and wee will not refuze too admit them alwayes too freendship, which haue so offended.
and we will not refuse too admit them always too friendship, which have so offended.
cc pns12 vmb xx vvi av vvi pno32 av av n1, r-crq vhb av vvn.
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10414
That therefore is the order which Saint Paule keepeth too bring vs too charitie, and too maynteyne vs in it:
That Therefore is the order which Saint Paul Keepeth too bring us too charity, and too maintain us in it:
cst av vbz dt n1 r-crq n1 np1 vvz av vvb pno12 av n1, cc av vvb pno12 p-acp pn31:
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10415
for it is the whole summe of this Lesson.
for it is the Whole sum of this lesson.
c-acp pn31 vbz dt j-jn n1 pp-f d n1.
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10416
Too bee Gods children (say I), we must loue one another, & be knit toogither in good agreement, that peace may bee maynteyned among vs. And how is that possible too bee? For euery man is too much medded too himself.
Too be God's children (say I), we must love one Another, & be knit together in good agreement, that peace may be maintained among us And how is that possible too be? For every man is too much medded too himself.
av vbb npg1 n2 (vvb pns11), pns12 vmb vvi pi j-jn, cc vbi vvn av p-acp j n1, cst n1 vmb vbi vvd p-acp pno12 cc q-crq vbz d j av vbi? p-acp d n1 vbz av av-d vvn av px31.
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10417
Agein, their myndes are as farre differing as may bee. Their manners and conditions also are differing.
Again, their minds Are as Far differing as may be. Their manners and conditions also Are differing.
av, po32 n2 vbr a-acp av-j vvg c-acp vmb vbi. po32 n2 cc n2 av vbr vvg.
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10418
Too bee short, wee haue infinite causes too put vs away, and too cut vs of from all company.
Too be short, we have infinite Causes too put us away, and too Cut us of from all company.
av vbb j, pns12 vhb j n2 av vvb pno12 av, cc av vvb pno12 a-acp p-acp d n1.
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10419
And surely if euery man let himselfe looce, Charitie shall neuer take place, but bee banished farre from vs. What is too bee doone then? Wee must first rid away all scornfulnesse and pryde (as is sayd afore) and afterward bee clenzed from bitternesse and frowardnesse,
And surely if every man let himself lose, Charity shall never take place, but be banished Far from us What is to be done then? we must First rid away all scornfulness and pride (as is said afore) and afterwards be clenzed from bitterness and frowardness,
cc av-j cs d n1 vvb px31 j, n1 vmb av-x vvi n1, cc-acp vbi vvn av-j p-acp pno12 r-crq vbz pc-acp vbi vdn av? pns12 vmb ord vvi av d n1 cc n1 (c-acp vbz vvn a-acp) cc av vbi vvn p-acp n1 cc n1,
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10420
so as wee fall not too bee cholerike and testie, but euery man brydle himself and subdew his owne affections.
so as we fallen not too be choleric and testy, but every man bridle himself and subdue his own affections.
av c-acp pns12 vvb xx av vbi j cc j, cc-acp d n1 vvi px31 cc vvi po31 d n2.
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10421
But this cannot bee doone, except wee bee gentle and kynd harted, namely bycause wee bee creatures fashyoned after the image of God,
But this cannot be done, except we be gentle and kind hearted, namely Because we be creatures fashyoned After the image of God,
p-acp d vmbx vbi vdn, c-acp pns12 vbb j cc j j-vvn, av c-acp pns12 vbb n2 vvn p-acp dt n1 pp-f np1,
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10422
and knit togither with an vnseperable bond. Yit would not all this suffize, vntyll wee haue learned too knowe our owne infirmities,
and knit together with an unseparable bound. Yet would not all this suffice, until we have learned too know our own infirmities,
cc vvn av p-acp dt j-u n1. av vmd xx d d vvb, p-acp pns12 vhb vvn av vvb po12 d n2,
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10423
and that euery of vs bee angrie with himself, bycause he seeth that he hath neede too bee quickned vp,
and that every of us be angry with himself, Because he sees that he hath need too be quickened up,
cc cst d pp-f pno12 vbi j p-acp px31, c-acp pns31 vvz cst pns31 vhz n1 av vbi vvn a-acp,
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10424
and that there bee many vyces in himself of the same sort that are in his neyghbours:
and that there be many vices in himself of the same sort that Are in his neighbours:
cc cst pc-acp vbi d n2 p-acp px31 pp-f dt d n1 cst vbr p-acp po31 n2:
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10425
and that therefore wee haue neede of this bond too hold vs fast togither: which will then bee doone, when wee bee mercifull and pitifull.
and that Therefore we have need of this bound too hold us fast together: which will then be done, when we be merciful and pitiful.
cc cst av pns12 vhb n1 pp-f d n1 av vvb pno12 vvi av: r-crq vmb av vbi vdn, c-crq pns12 vbb j cc j.
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10426
Now if common courtesie ought too moue vs too succour such as are in necessitie:
Now if Common courtesy ought too move us too succour such as Are in necessity:
av cs j n1 vmd av vvi pno12 av vvi d c-acp vbr p-acp n1:
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10427
it ought also too bee of force too reconcyle vs. For when our Lord Iesus exhorteth vs too bee merciful:
it ought also too be of force too reconcile us For when our Lord Iesus exhorteth us too be merciful:
pn31 vmd av av vbi pp-f n1 av vvi pno12 p-acp c-crq po12 n1 np1 vvz pno12 av vbi j:
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10428
it is not only too the intent wee should releeue the hungry and thirsty with meat and drinke,
it is not only too the intent we should relieve the hungry and thirsty with meat and drink,
pn31 vbz xx av-j av dt n1 pns12 vmd vvi dt j cc j p-acp n1 cc vvi,
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10429
or help vp a man agein that is falne in decay, or that wee should succour euery man according too our owne abilitie, and the parties neede:
or help up a man again that is fallen in decay, or that we should succour every man according too our own ability, and the parties need:
cc vvb a-acp dt n1 av d vbz vvn p-acp n1, cc cst pns12 vmd vvi d n1 vvg av po12 d n1, cc dt ng1 n1:
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10430
our Lord Iesus intendeth not that alone. Trew it is that all things are comprehended therein:
our Lord Iesus intends not that alone. True it is that all things Are comprehended therein:
po12 n1 np1 vvz xx d av-j. j pn31 vbz cst d n2 vbr vvn av:
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10431
but he will haue vs specially too shewe mercie, in forgiuing the faultes that are committed,
but he will have us specially too show mercy, in forgiving the Faults that Are committed,
cc-acp pns31 vmb vhi pno12 av-j av vvi n1, p-acp j-vvg dt n2 cst vbr vvn,
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10432
and not too bee so extreme as too shake of those vtterly which are not altoogither too bee commended,
and not too be so extreme as too shake of those utterly which Are not altoogither too be commended,
cc xx av vbi av j-jn c-acp av vvi pp-f d av-j r-crq vbr xx av av vbi vvn,
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10433
or in whom wee spye many vyces. In deede wee ought not too flatter one another:
or in whom we spy many vices. In deed we ought not too flatter one Another:
cc p-acp ro-crq pns12 vvb d n2. p-acp n1 pns12 vmd xx av vvi pi j-jn:
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10434
for trew freendship will not beare that, bycause it would bee but a foading of vs too our owne destruction.
for true friendship will not bear that, Because it would be but a foading of us too our own destruction.
c-acp j n1 vmb xx vvi cst, c-acp pn31 vmd vbi p-acp dt n-vvg pp-f pno12 av po12 d n1.
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10435
If a man bee a freend too another, and suffer him to ouer come himself with meate and drinke,
If a man be a friend too Another, and suffer him to over come himself with meat and drink,
cs dt n1 vbi dt n1 av j-jn, cc vvi pno31 p-acp a-acp vvi px31 p-acp n1 cc vvi,
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10436
so as in the end he killeth himself:
so as in the end he kills himself:
av c-acp p-acp dt n1 pns31 vvz px31:
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10437
is it too be sayd, that his flattering of him after that manner, and his foading of all his foolish appetytes, is freendship? (No:) So then,
is it too be said, that his flattering of him After that manner, and his foading of all his foolish appetites, is friendship? (No:) So then,
vbz pn31 av vbi vvn, cst po31 j-vvg pp-f pno31 p-acp d n1, cc po31 n-vvg pp-f d po31 j n2, vbz n1? (uh-dx:) av av,
(38) sermon (DIV2)
559
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10438
if wee see a poore man at the poynt too throw himself headlong intoo destruction, wee doo well shew our selues too bee rather traytors than freendes too him,
if we see a poor man At the point too throw himself headlong into destruction, we do well show our selves too be rather Traitors than Friends too him,
cs pns12 vvb dt j n1 p-acp dt n1 av vvi px31 av-j p-acp n1, pns12 vdi av vvi po12 n2 av vbi av-c n2 cs n2 av pno31,
(38) sermon (DIV2)
559
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10439
if wee indeuer not too plucke him backe.
if we endeavour not too pluck him back.
cs pns12 vvb xx av vvi pno31 av.
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10440
The compassion therefore whereuntoo our Lord Iesus exhorteth vs, is not a rocking of vs asleep in our infirmities through flatterie:
The compassion Therefore whereunto our Lord Iesus exhorteth us, is not a rocking of us asleep in our infirmities through flattery:
dt n1 av c-crq po12 n1 np1 vvz pno12, vbz xx dt n-vvg pp-f pno12 j p-acp po12 n2 p-acp n1:
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10441
but a holding of our selues in measure, and a tempering of our rigour in such wyse,
but a holding of our selves in measure, and a tempering of our rigour in such wise,
cc-acp dt n-vvg pp-f po12 n2 p-acp n1, cc dt n-vvg pp-f po12 n1 p-acp d n1,
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10442
as oyle may alwayes bee mingled with our vineger, as they say.
as oil may always be mingled with our vinegar, as they say.
c-acp n1 vmb av vbi vvn p-acp po12 n1, c-acp pns32 vvb.
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10443
That is in effett the thing whertoo Saint Paule ment too bring vs. For although euery man doo his best too bee pitiful,
That is in effett the thing whertoo Saint Paul meant too bring us For although every man do his best too be pitiful,
cst vbz p-acp vvi dt n1 av n1 np1 vvd av vvb pno12 c-acp cs d n1 vdi po31 js av vbi j,
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10444
so as he may shew no ouer greate rigour towards his neyghbours: yit is it as contrarie too our nature as any thing can bee.
so as he may show no over great rigour towards his neighbours: yet is it as contrary too our nature as any thing can be.
av c-acp pns31 vmb vvi av-dx p-acp j n1 p-acp po31 n2: av vbz pn31 c-acp j-jn av po12 n1 c-acp d n1 vmb vbi.
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10445
For (as I haue sayd alredye) this selfloue of ours dooth so blynd vs, that wee make the least scapes in the world, too bee heynous sinnes and offences vnpardonable.
For (as I have said already) this Self-love of ours doth so blind us, that we make the least escapes in the world, too be heinous Sins and offences unpardonable.
p-acp (c-acp pns11 vhb vvn av) d n1 pp-f png12 vdz av vvi pno12, cst pns12 vvb dt ds n2 p-acp dt n1, av vbi j n2 cc n2 j.
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10446
By meanes wherof if any man anger vs, too our seeming his fault ought not in any wyse too bee forgiuen.
By means whereof if any man anger us, too our seeming his fault ought not in any wise too be forgiven.
p-acp n2 c-crq cs d n1 vvb pno12, av po12 j-vvg po31 n1 vmd xx p-acp d n1 av vbi vvn.
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10447
So then, mercifulnesse shall neuer bee found in men, vnlesse they fyght it out too the vttermost, (ageinst their owne affections.) As for single teaching, it wil not boote in that behalf.
So then, mercifulness shall never be found in men, unless they fight it out too the uttermost, (against their own affections.) As for single teaching, it will not boot in that behalf.
av av, n1 vmb av-x vbi vvn p-acp n2, cs pns32 vvb pn31 av av dt j, (p-acp po32 d n2.) p-acp p-acp j n-vvg, pn31 vmb xx n1 p-acp d n1.
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10753
For wheras a riuer runneth his ordinarie course, if a man cut the streame of,
For whereas a river Runneth his ordinary course, if a man Cut the stream of,
p-acp cs dt n1 vvz po31 j n1, cs dt n1 vvd dt n1 pp-f,
(39) sermon (DIV2)
575
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10448
Wee haue this (Churlishnesse) so deeply rooted in our harts, that if wee bee told of our dewtie, it dooth but half moue vs. For this cause Saint Paule setteth Gods example afore vs heere, who hath forgiuen vs in his only sonne.
we have this (Churlishness) so deeply rooted in our hearts, that if we be told of our duty, it doth but half move us For this cause Saint Paul sets God's Exampl afore us Here, who hath forgiven us in his only son.
pns12 vhb d (n1) av av-jn vvn p-acp po12 n2, cst cs pns12 vbb vvn pp-f po12 n1, pn31 vdz p-acp n-jn vvb pno12 p-acp d n1 n1 np1 vvz npg1 n1 p-acp pno12 av, r-crq vhz vvn pno12 p-acp po31 j n1.
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10449
And immediatly therunto he addeth our Lord Iesus Christe, who spared not him self for our redemption and saluation.
And immediately thereunto he adds our Lord Iesus Christ, who spared not him self for our redemption and salvation.
cc av-j av pns31 vvz po12 n1 np1 np1, r-crq vvd xx pno31 n1 p-acp po12 n1 cc n1.
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10450
The thing then that can breake all hardnesse in vs, the thing that can mortifye all our excessiue passions, the thing that can reclayme all our crueltie, pull downe all our pryde and loftinesse,
The thing then that can break all hardness in us, the thing that can mortify all our excessive passion, the thing that can reclaim all our cruelty, pull down all our pride and loftiness,
dt n1 av cst vmb vvi d n1 p-acp pno12, dt n1 cst vmb vvi d po12 j n2, dt n1 cst vmb vvi d po12 n1, vvb a-acp d po12 n1 cc n1,
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10451
and sweeten all our bitternesse, is to haue an eye too Gods behauing of himselfe towardes vs. Nowe he hath loued the world so well, that he hath giuen his only sonne too death for our sakes.
and sweeten all our bitterness, is to have an eye too God's behaving of himself towards us Now he hath loved the world so well, that he hath given his only son too death for our sakes.
cc vvi d po12 n1, vbz pc-acp vhi dt n1 av n2 vvg pp-f px31 p-acp pno12 av pns31 vhz vvn dt n1 av av, cst pns31 vhz vvn po31 j n1 av n1 p-acp po12 n2.
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10452
If we compare our selues with God, what a distance is there betwixt vs? So then, the greatest wrongs that wee can possibly imagin (too bee doone vntoo vs:) are nothing in comparison of the least fault that wee commit ageinst God.
If we compare our selves with God, what a distance is there betwixt us? So then, the greatest wrongs that we can possibly imagine (too be done unto us:) Are nothing in comparison of the least fault that we commit against God.
cs pns12 vvb po12 n2 p-acp np1, r-crq dt n1 vbz a-acp p-acp pno12? av av, dt js n2-jn cst pns12 vmb av-j vvb (av vbb vdn p-acp pno12:) vbr pix p-acp n1 pp-f dt ds n1 cst pns12 vvb p-acp np1.
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10453
For a man cannot deuyze to break Gods will neuer so little, but the same is an incountering of his souerein dominion, a violating of his maiestie,
For a man cannot deuyze to break God's will never so little, but the same is an encountering of his sovereign dominion, a violating of his majesty,
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and an ouerthrowing of his ryghtuousnesse: which are thinges too precious (too bee abuzed.
and an overthrowing of his Righteousness: which Are things too precious (too be abuzed.
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10455
What lyke thing is too bee found in man? can it bee sayd, that if one haue misuzed vs, it ought too bee esteemed as if a man had infringed Gods ryghtuousnesse? Now then wee haue iust cause too condemne our selues,
What like thing is to be found in man? can it be said, that if one have misuzed us, it ought too be esteemed as if a man had infringed God's Righteousness? Now then we have just cause too condemn our selves,
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vntill wee serue God as wee ought too doo.
until we serve God as we ought too do.
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And who dooeth that? Wee bee enemyes too him aforehand, euen from our moothers womb:
And who doth that? we be enemies too him aforehand, even from our mothers womb:
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and as wee growe in age, so growe wee continually without ceassing in naughtinesse, in all sinfulnesse, and in all vnryghtuousnesse.
and as we grow in age, so grow we continually without ceasing in naughtiness, in all sinfulness, and in all vnryghtuousnesse.
cc c-acp pns12 vvb p-acp n1, av vvb pns12 av-j p-acp vvg p-acp n1, p-acp d n1, cc p-acp d n1.
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10459
And yit for all that, God hath not forborne too looke mercifully vppon vs:
And yet for all that, God hath not forborn too look mercifully upon us:
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insomuch that the more wretched we were, the more hath he vttered his infinite mercie, in sending vs his only sonne. Now if wee consider this:
insomuch that the more wretched we were, the more hath he uttered his infinite mercy, in sending us his only son. Now if we Consider this:
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10461
ought not all pryde too bee layd downe, all bitternesse asswaged, all rebelliousenesse tamed, all spytefulnesse rid out of our harts,
ought not all pride too be laid down, all bitterness assuaged, all rebelliousenesse tamed, all spytefulnesse rid out of our hearts,
vmd xx d n1 av vbi vvn a-acp, d n1 vvn, d n1 vvn, d n1 vvn av pp-f po12 n2,
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and all vntruthe put away? Yis verily.
and all untruth put away? Yis verily.
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10463
What is the cause then that wee bee so wayward, and that when heate hath once caryed vs away, wee ceasse not euen too spurre foreward our selues,
What is the cause then that we be so wayward, and that when heat hath once carried us away, we cease not even too spur forward our selves,
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and that wee doo so easly enter intoo contention and stryfe, that all the house where we bee, must ring of vs? What is the cause hereof? Euen our owne vnthankfulnesse,
and that we do so Easily enter into contention and strife, that all the house where we be, must ring of us? What is the cause hereof? Eve our own unthankfulness,
cc cst pns12 vdi av av-j vvi p-acp n1 cc n1, cst d dt n1 c-crq pns12 vbi, vmb vvi pp-f pno12? q-crq vbz dt n1 av? np1 po12 d n1,
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for that wee think not vppon Gods incomprehensible goodnesse towards vs, in that he hath not spared his only sonne, notwithstanding that wee were his deadlie enemyes, notwithstanding that wee were at warre with him, notwithstanding that wee were cursed alredy of nature,
for that we think not upon God's incomprehensible Goodness towards us, in that he hath not spared his only son, notwithstanding that we were his deadly enemies, notwithstanding that we were At war with him, notwithstanding that we were cursed already of nature,
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bycause of the corruption that is in vs. But yit notwithstanding all this (as I sayd afore) it is vnpossible that wee should taste of Gods mercie,
Because of the corruption that is in us But yet notwithstanding all this (as I said afore) it is unpossible that we should taste of God's mercy,
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except wee bee touched with compassion, and haue our harts rid cleane of that cursed affection of reuendge.
except we be touched with compassion, and have our hearts rid clean of that cursed affection of revenge.
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So then albeeit that Saint Paule haue exhorted vs too things that are very hard,
So then albeit that Saint Paul have exhorted us too things that Are very hard,
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yea and vtterly repugnant too mans nature, and which cannot bee brought too passe except God woork in that behalf:
yea and utterly repugnant too men nature, and which cannot be brought too pass except God work in that behalf:
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yit notwithstanding the declaration that is shewed vs heere, ought too preuayle so much with vs,
yet notwithstanding the declaration that is showed us Here, ought too prevail so much with us,
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as too make vs forget all wrongs. For admit that another man haue offended mee:
as too make us forget all wrongs. For admit that Another man have offended me:
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what then? Can I try my self ryghtuo•s and giltlesse, when I shall come before God? Alas, there are so many iniquities and transgressions in mee, that I should bee confounded a hundred thousand tymes.
what then? Can I try my self ryghtuo•s and guiltless, when I shall come before God? Alas, there Are so many iniquities and transgressions in me, that I should be confounded a hundred thousand times.
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10473
Should one fault then which is committed ageinst mee, bee vnpardonable:
Should one fault then which is committed against me, be unpardonable:
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10474
and shall a hundred, yea a whole Million which I haue committed ageinst God, bee nothing? What am I in comparison of that souerein Maiestie:
and shall a hundred, yea a Whole Million which I have committed against God, be nothing? What am I in comparison of that sovereign Majesty:
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So then, following this warning of S. Paules, whensoeuer wee bee moued too impaciencie for any displeasure or wrong,
So then, following this warning of S. Paul's, whensoever we be moved too impaciencie for any displeasure or wrong,
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so as we haue any desire of reuenge:
so as we have any desire of revenge:
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10477
let vs learne, let vs learne I say, too gather our wittes aboute vs, and too consider what wee bee.
let us Learn, let us Learn I say, too gather our wits about us, and too Consider what we be.
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10478
For first of all, if a man haue committed any fault ageinst vs, wee our selues doo the lyke or farre woorse.
For First of all, if a man have committed any fault against us, we our selves do the like or Far Worse.
p-acp ord pp-f d, cs dt n1 vhb vvn d n1 p-acp pno12, pns12 po12 n2 vdb dt av-j cc av-j jc.
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10479
On the other syde let vs consider how God hath redeemed vs, yea and specially by that most precious pledge of the blud shed of his onely sonne.
On the other side let us Consider how God hath redeemed us, yea and specially by that most precious pledge of the blood shed of his only son.
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And haue we deserued that? Agein, what cause hath moued God too bee so mercifull towardes vs? Nothing else but our wretchednesse.
And have we deserved that? Again, what cause hath moved God too be so merciful towards us? Nothing Else but our wretchedness.
cc vhb pns12 vvd d? av, q-crq n1 vhz vvn np1 av vbi av j p-acp pno12? pix av p-acp po12 n1.
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10481
Now seeing that he which is so good, and that he beyng not of our nature hath notwithstanding had compassion of our wretchednesse wherin wee were plundged:
Now seeing that he which is so good, and that he being not of our nature hath notwithstanding had compassion of our wretchedness wherein we were plunge:
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what shall wee doo? Ought not wee too haue much more compassion one of another,
what shall we do? Ought not we too have much more compassion one of Another,
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10483
bycause wee fynd the things in our selues which wee pardon in our neyghbours? God can fynd no infirmities in himselfe:
Because we find the things in our selves which we pardon in our neighbours? God can find no infirmities in himself:
c-acp pns12 vvb dt n2 p-acp po12 n2 r-crq pns12 vvb p-acp po12 n2? np1 vmb vvi dx n2 p-acp px31:
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and all too breake that stubborne hart of his, if he can. Euen so dealeth God with vs:
and all too break that stubborn heart of his, if he can. Eve so deals God with us:
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& howe then shall he bee moued too forgiue vs? Truely euen bycause he is the welspring of all goodnesse and mercy.
& how then shall he be moved too forgive us? Truly even Because he is the wellspring of all Goodness and mercy.
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10485
But when I see the thing that greeueth mee in my neyghbour, if I examin well my selfe, I shall fynd the lyke there, or else much more.
But when I see the thing that Grieveth me in my neighbour, if I examine well my self, I shall find the like there, or Else much more.
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10486
Should not all these things perswade mee too some compassion, if I forgat not my selfe too much? The way then too make vs easly forgiue many faultes,
Should not all these things persuade me too Some compassion, if I forgot not my self too much? The Way then too make us Easily forgive many Faults,
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10487
and too beare with many vyces that may mislyke vs in our neyghbours, is, too cast our eyes vppon the inestimable loue which God hath borne vs in the person of his sonne.
and too bear with many vices that may mislike us in our neighbours, is, too cast our eyes upon the inestimable love which God hath born us in the person of his son.
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And heereuppon wee may conclude, (as I sayde afore) that if wee were not too vnthankefull, there would bee another manner of myldnesse among vs than there is,
And Hereupon we may conclude, (as I said afore) that if we were not too unthankful, there would be Another manner of mildness among us than there is,
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and wee would not so soone fall out for euery wrong that is doone vs. For ought wee not too thinke early and late,
and we would not so soon fallen out for every wrong that is done us For ought we not too think early and late,
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and day and nyght vppon the fauour that is graunted vs in our Lord Iesus Christ, who is the daysunne too inlyghten vs? Should wee be so brutish,
and day and night upon the favour that is granted us in our Lord Iesus christ, who is the daysunne too inlyghten us? Should we be so brutish,
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10491
as not too consider that he maketh his spirituall lyght too shyne vppon vs, of purpose too guyde vs too saluation? And how is that doone but by Gods mercy? Agein,
as not too Consider that he makes his spiritual Light too shine upon us, of purpose too guide us too salvation? And how is that done but by God's mercy? Again,
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10492
when wee behold the fauour that God sheweth vs in maynteyning vs in this present lyfe:
when we behold the favour that God shows us in maintaining us in this present life:
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are wee woorthie too be be found at his cost? No: but all commeth too vs through our Lord Iesus Christ.
Are we worthy too be be found At his cost? No: but all comes too us through our Lord Iesus christ.
vbr pns12 j av vbi vbi vvn p-acp po31 n1? uh-dx: cc-acp d vvz av pno12 p-acp po12 n1 np1 np1.
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10494
Therefore it would become vs, both sleeping and waking, eating and drinking, in rest and in labour,
Therefore it would become us, both sleeping and waking, eating and drinking, in rest and in labour,
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and in all things else, too consider alwayes the mercy that God vseth towardes vs, and too beare it in mynd, and too make it our continewall exercyze.
and in all things Else, too Consider always the mercy that God uses towards us, and too bear it in mind, and too make it our continual exercyze.
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10496
And specially must this grace come alwayes before our eyes, when wee pray vntoo God.
And specially must this grace come always before our eyes, when we pray unto God.
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10497
For what accesse may wee haue too talke familiarly with him, and too discharge all our cares and greefes as it were intoo his lap,
For what access may we have too talk familiarly with him, and too discharge all our Cares and griefs as it were into his lap,
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10498
yea and too call him our father:
yea and too call him our father:
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10499
if wee bee not called too him through his free bestowed goodnesse in our Lord Iesus Christ,
if we be not called too him through his free bestowed Goodness in our Lord Iesus christ,
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10500
and he forgiue vs our transgressions? If wee bethinke vs not of all these things, wee bee too dulheadded and brutish.
and he forgive us our transgressions? If we bethink us not of all these things, we be too dullheaded and brutish.
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10501
And heereby it appeereth full well, that we shall alwayes bee disallowed in bragging our selues too bee Gods children,
And hereby it appeareth full well, that we shall always be disallowed in bragging our selves too be God's children,
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10502
and his household folke, and faythfull children, (if wee bee not willing and glad too forgiue:) wee may well boast of it afore men,
and his household folk, and faithful children, (if we be not willing and glad too forgive:) we may well boast of it afore men,
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10503
yea and wee may bee had in estimation through a fond opinion:
yea and we may be had in estimation through a found opinion:
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10504
but yit will God disgrade vs. So then, if wee bee loth too forgiue, our vnthankefulnesse bewrayeth it self therein,
but yet will God disgrade us So then, if we be loath too forgive, our unthankfulness bewrayeth it self therein,
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10505
how that wee consider not the infinite goodnesse of our God as he sheweth it in our Lord Iesus Christ.
how that we Consider not the infinite Goodness of our God as he shows it in our Lord Iesus christ.
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10506
That is the thing in effect, whertoo S. Paule intendeth too bring vs. Now he addeth, that vvee must bee follovvers of God, as vvell beloued children.
That is the thing in Effect, whertoo S. Paul intends too bring us Now he adds, that we must be followers of God, as well Beloved children.
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10507
For a man myght yit reply, it is trew that Gods mercy ought too rauish vs all and too amaze vs,
For a man might yet reply, it is true that God's mercy ought too ravish us all and too amaze us,
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10508
and it is so woonderfull a thing, that all our affections ought too bee fastened vppon it.
and it is so wondered a thing, that all our affections ought too be fastened upon it.
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10509
But what for that? Are wee able too bee lyke vntoo God? No: for he is the fountayne of all goodnesse, and wee bee leaud and vntoward:
But what for that? are we able too be like unto God? No: for he is the fountain of all Goodness, and we be lewd and untoward:
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10510
yea, God hath the full perfection of all goodnesse in him, and there is not so much as one drop of it in our nature.
yea, God hath the full perfection of all Goodness in him, and there is not so much as one drop of it in our nature.
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10511
No maruell then though we come nothing neere him, ne haue any resemblance or lykenes vnto him.
No marvel then though we come nothing near him, ne have any resemblance or likeness unto him.
dx n1 av cs pns12 vvb pix av-j pno31, ccx vhb d n1 cc n1 p-acp pno31.
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10512
Such reply (say I) myght men haue made, if S. Paule had not added this saying, Bee yee follovvers of God:
Such reply (say I) might men have made, if S. Paul had not added this saying, be ye followers of God:
d n1 (vvb pns11) vmd n2 vhb vvn, cs n1 np1 vhd xx vvn d n-vvg, vbb pn22 n2 pp-f np1:
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10513
that is too say, follow yee him, let him bee your example or patterne.
that is too say, follow ye him, let him be your Exampl or pattern.
cst vbz av vvb, vvb pn22 pno31, vvb pno31 vbi po22 n1 cc n1.
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10514
For although God be the souerein goodnesse it selfe, and that wee haue not any peece of vs which tendeth not too euill:
For although God be the sovereign Goodness it self, and that we have not any piece of us which tendeth not too evil:
p-acp cs np1 vbb dt j-jn n1 pn31 n1, cc cst pns12 vhb xx d n1 pp-f pno12 r-crq vvz xx av j-jn:
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10515
yit is it no sufficient excuce for vs, that wee should therefore bee vtterly ageinst him,
yet is it not sufficient excuce for us, that we should Therefore be utterly against him,
av vbz pn31 xx j n1 p-acp pno12, cst pns12 vmd av vbi av-j p-acp pno31,
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10516
for that is a token that wee belong nothing at all too him.
for that is a token that we belong nothing At all too him.
c-acp d vbz dt n1 cst pns12 vvb pix p-acp d av pno31.
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10517
Truely as in respect that wee bee but onely men, Adams sinne hath so alienated vs from God:
Truly as in respect that we be but only men, Adams sin hath so alienated us from God:
av-j c-acp p-acp n1 cst pns12 vbb p-acp j n2, npg1 n1 vhz av vvn pno12 p-acp np1:
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10518
that theroutof spring malice, spytefulnesse, pryde, excessiue passions, and wicked desyre of reuenging: and it separateth vs from God, in whom is the fulnesse of all goodnesse.
that theroutof spring malice, spytefulnesse, pride, excessive passion, and wicked desire of revenging: and it separateth us from God, in whom is the fullness of all Goodness.
cst av n1 n1, n1, n1, j n2, cc j n1 pp-f vvg: cc pn31 vvz pno12 p-acp np1, p-acp ro-crq vbz dt n1 pp-f d n1.
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10519
Such are wee from our moothers womb through Adams sinne, as I sayd afore.
Such Are we from our mothers womb through Adams sin, as I said afore.
d vbr pns12 p-acp po12 ng1 n1 p-acp npg1 n1, c-acp pns11 vvd a-acp.
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10520
But yit for all that, must wee not needes chaunge our kynd, when it pleaseth God too reache vs his hand,
But yet for all that, must we not needs change our kind, when it Pleases God too reach us his hand,
p-acp av p-acp d d, vmb pns12 xx av vvi po12 n1, c-crq pn31 vvz np1 av vvi pno12 po31 n1,
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10521
and too gather vs too him, and too knit the things agein in one, which were scattered asunder? (Yis.) And that is the cause why S. Paule sayeth, as Gods deere beloued children.
and too gather us too him, and too knit the things again in one, which were scattered asunder? (Yis.) And that is the cause why S. Paul Saith, as God's deer Beloved children.
cc av vvb pno12 av pno31, cc av vvb dt n2 av p-acp crd, r-crq vbdr vvn av? (uh.) cc cst vbz dt n1 c-crq n1 np1 vvz, p-acp npg1 j-jn vvn n2.
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10522
Heerein he sheweth that wee shall haue our mouthes shet, vnlesse we answer God in goodnesse, by bearing one with another, according also as our Lord Iesus telleth vs in S. Mathew.
Herein he shows that we shall have our mouths shet, unless we answer God in Goodness, by bearing one with Another, according also as our Lord Iesus Telleth us in S. Matthew.
av pns31 vvz cst pns12 vmb vhi po12 n2 zz, cs pns12 vvb np1 p-acp n1, p-acp vvg pi p-acp n-jn, vvg av p-acp po12 n1 np1 vvz pno12 p-acp n1 np1.
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10523
Follow your heauenly father (sayeth he,) which maketh his sonne too shyne both vppon good and bad. Follow your heavenly father (Saith he,) which makes his son too shine both upon good and bad.
vvb po22 j n1 (vvz pns31,) r-crq vvz po31 n1 av vvi d p-acp j cc j.
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10524
For too say that wee bee Gods children, too call vppon him, too pretend the name of Christians:
For too say that we be God's children, too call upon him, too pretend the name of Christians:
p-acp av vvi cst pns12 vbb npg1 n2, av vvb p-acp pno31, av vvb dt n1 pp-f np1:
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10525
and yit in the meane whyle too bee despyzers of God, and too make as though wee would defye him, by shewing that wee drawe aloofe from him:
and yet in the mean while too be despyzers of God, and too make as though we would defy him, by showing that we draw aloof from him:
cc av p-acp dt j n1 av vbi n2 pp-f np1, cc av vvb c-acp cs pns12 vmd vvi pno31, p-acp vvg cst pns12 vvb av p-acp pno31:
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10526
is it not vtterly ageinst kynd? (Yis:) and therefore let no man deceyue himselfe,
is it not utterly against kind? (Yis:) and Therefore let no man deceive himself,
vbz pn31 xx av-j p-acp n1? (uh:) cc av vvb dx n1 vvi px31,
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10527
but let vs consider that wee bee not onely full of hypocrisie, but also vtterly past shame,
but let us Consider that we be not only full of hypocrisy, but also utterly passed shame,
cc-acp vvb pno12 vvi cst pns12 vbb xx av-j j pp-f n1, cc-acp av av-j p-acp n1,
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10528
when wee fashion not our selues lyke vntoo God, and yit will needes bee hild and taken for his children.
when we fashion not our selves like unto God, and yet will needs be held and taken for his children.
c-crq pns12 vvb xx po12 n2 av-j p-acp np1, cc av vmb av vbi vvn cc vvn p-acp po31 n2.
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10529
Trew it is, that too bee so fashyoned lyke vntoo God, and too resemble him so fully,
True it is, that too be so fashyoned like unto God, and too resemble him so Fully,
j pn31 vbz, cst av vbb av vvn av-j p-acp np1, cc av vvi pno31 av av-j,
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10530
as one man commeth neere vntoo another, is vnpossible: but yit must wee not bee out of hart for all that.
as one man comes near unto Another, is unpossible: but yet must we not be out of heart for all that.
c-acp crd n1 vvz av-j p-acp j-jn, vbz j: cc-acp av vmb pns12 xx vbi av pp-f n1 p-acp d d.
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10531
And soothly wee must call too mynd how the scripture sayeth, that if wee go on too Godward,
And soothly we must call too mind how the scripture Saith, that if we go on too Godward,
cc av pns12 vmb vvi av n1 c-crq dt n1 vvz, cst cs pns12 vvb p-acp av n1,
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10532
although wee bee farre of from the marke that wee ame at, yit dooth he accept that willingnesse of ours,
although we be Far of from the mark that we ame At, yet doth he accept that willingness of ours,
cs pns12 vbb j pp-f p-acp dt n1 cst pns12 zz p-acp, av vdz pns31 vvi d n1 pp-f png12,
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10533
when wee keepe our way and indeuer continually too go on forwarde styll.
when we keep our Way and endeavour continually too go on forward still.
c-crq pns12 vvb po12 n1 cc vvb av-j av vvi a-acp av-j av.
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10534
Although wee bee slowe and weake, and although wee trip and stumble, yit God imputeth none of those faultes vntoo vs,
Although we be slow and weak, and although we trip and Stumble, yet God imputeth none of those Faults unto us,
cs pns12 vbb j cc j, cc cs pns12 vvb cc vvi, av np1 vvz pix pp-f d n2 p-acp pno12,
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10535
when wee bee desyrous too fashyon our selues lyke too him. When wee shoote at that marke, although wee bee farre short or wyde of it,
when we be desirous too fashion our selves like too him. When we shoot At that mark, although we be Far short or wide of it,
c-crq pns12 vbb j av n1 po12 n2 av-j av pno31. c-crq pns12 vvb p-acp d n1, cs pns12 vbb av-j j cc j pp-f pn31,
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10536
yit dooth God take it in good woorth, as I sayd.
yet doth God take it in good worth, as I said.
av vdz np1 vvi pn31 p-acp j n1, c-acp pns11 vvd.
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10537
And that ought too giue vs corage? For if wee should bee dryuen too fashyon our selues lyke vntoo God poynt by poynt in all respectes:
And that ought too give us courage? For if we should be driven too fashion our selves like unto God point by point in all respects:
cc cst vmd av vvi pno12 n1? p-acp cs pns12 vmd vbi vvn av n1 po12 n2 av-j p-acp np1 n1 p-acp n1 p-acp d n2:
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10538
alas how could it bee doone? For euen the very Angels, notwithstanding that there bee nothing but holinesse in them,
alas how could it be done? For even the very Angels, notwithstanding that there be nothing but holiness in them,
uh q-crq vmd pn31 vbi vdn? p-acp av-j dt j n2, c-acp cst pc-acp vbi pix p-acp n1 p-acp pno32,
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10539
and that Gods glorie shyne foorth in them: are yit farre short from the perfection that is in God.
and that God's glory shine forth in them: Are yet Far short from the perfection that is in God.
cc cst ng1 n1 vvi av p-acp pno32: vbr av av-j j p-acp dt n1 cst vbz p-acp np1.
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10540
A•d what are wee then, which bee so corrupted and marred, which haue such abundance of naughtinesse,
A•d what Are we then, which be so corrupted and marred, which have such abundance of naughtiness,
n1 q-crq vbr pns12 av, r-crq vbb av vvn cc vvn, r-crq vhb d n1 pp-f n1,
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10541
and which are so plucked back and turned away, by so many vyces and temptations which Satan trumpeth in our way? yit haue wee this too reioyce of, that our Lord beareth with vs,
and which Are so plucked back and turned away, by so many vices and temptations which Satan trumpeth in our Way? yet have we this too rejoice of, that our Lord bears with us,
cc q-crq vbr av vvn av cc vvd av, p-acp av d n2 cc n2 r-crq np1 vvz p-acp po12 n1? av vhb pns12 d av vvb pp-f, cst po12 n1 vvz p-acp pno12,
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10542
and accepteth all our dooings in good part, so wee keepe on toowardes him. That is the manner of following him, which is commaunded vs heere.
and Accepteth all our doings in good part, so we keep on toowardes him. That is the manner of following him, which is commanded us Here.
cc vvz d po12 n2-vdg p-acp j n1, av pns12 vvb p-acp n2 pno31. cst vbz dt n1 pp-f vvg pno31, r-crq vbz vvn pno12 av.
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10543
Trew it is that wee must not in the meane whyle fall asleepe, and say, as many doo:
True it is that we must not in the mean while fallen asleep, and say, as many do:
j pn31 vbz cst pns12 vmb xx p-acp dt j n1 vvi j, cc vvi, c-acp d vdi:
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10544
I would fayne be lyke vntoo God, and then doo but wring their mouth at it:
I would fain be like unto God, and then do but wring their Mouth At it:
pns11 vmd av-j vbi av-j p-acp np1, cc av vdi p-acp vvi po32 n1 p-acp pn31:
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10545
but wee must consider euery day and euery houre, that wee haue ill profited in the trew rule of fashyoning our selues lyke vntoo God,
but we must Consider every day and every hour, that we have ill profited in the true Rule of fashyoning our selves like unto God,
cc-acp pns12 vmb vvi d n1 cc d n1, cst pns12 vhb av-jn vvn p-acp dt j n1 pp-f n-vvg po12 n2 av-j p-acp np1,
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10546
and theruppon condemne our selues for it, and thinke thus:
and thereupon condemn our selves for it, and think thus:
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10547
I had some good will yisterday, how is it increaced since? (nothing at all,) but rather to my seeming it is become colder.
I had Some good will yisterday, how is it increased since? (nothing At all,) but rather to my seeming it is become colder.
pns11 vhd d j n1 av-an, q-crq vbz pn31 vvn a-acp? (pix p-acp d,) p-acp av-c p-acp po11 vvg pn31 vbz vvn avc-jn.
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10548
After that maner must we quickē vp our selues, & fyght ageinst the things that hinder vs, that wee may indeuer too go styll foreward,
After that manner must we quicken up our selves, & fight against the things that hinder us, that we may endeavour too go still forward,
p-acp d n1 vmb pns12 vvi a-acp po12 n2, cc vvi p-acp dt n2 cst vvb pno12, cst pns12 vmb vvb av vvi av av-j,
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10549
and too come neerer and neerer too our marke from whence wee bee yit so farre of.
and too come nearer and nearer too our mark from whence we be yet so Far of.
cc av vvb jc cc av-jc av po12 n1 p-acp c-crq pns12 vbb av av av-j pp-f.
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10550
But howsoeuer wee fare, yit wil not our Lord fayle too esteeme vs alwayes too bee lyke him,
But howsoever we fare, yet will not our Lord fail too esteem us always too be like him,
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10551
and too bee trew followers of him, if wee willingly and without hipocrisy forgiue them that haue offended ageinst vs, at leastwyse after his example, who hath giuen vs a pardon that is farre greater than all the pardons that can bee gotten at our handes,
and too be true followers of him, if we willingly and without hypocrisy forgive them that have offended against us, At leastwise After his Exampl, who hath given us a pardon that is Far greater than all the Pardons that can be got At our hands,
cc av vbi j n2 pp-f pno31, cs pns12 av-j cc p-acp n1 vvb pno32 cst vhb vvn p-acp pno12, p-acp av c-acp po31 n1, r-crq vhz vvn pno12 dt n1 cst vbz av-j jc cs d dt n2 cst vmb vbi vvn p-acp po12 n2,
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10552
so as wee beare with the vyces and infirmities of our neyghbours, as wee see that he hath borne with vs. For he myght iustly sinke vs downe too the bottom of hell:
so as we bear with the vices and infirmities of our neighbours, as we see that he hath born with us For he might justly sink us down too the bottom of hell:
av c-acp pns12 vvb p-acp dt n2 cc n2 pp-f po12 n2, c-acp pns12 vvb cst pns31 vhz vvn p-acp pno12 c-acp pns31 vmd av-j vvi pno12 a-acp av dt n1 pp-f n1:
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and yit he forbeareth not too adopt vs for his children.
and yet he forbeareth not too adopt us for his children.
cc av pns31 vvz xx av vvi pno12 p-acp po31 n2.
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10554
Seeing then that he loueth vs after such a sort, notwithstanding all the vnworthinesse that is in vs:
Seeing then that he loves us After such a sort, notwithstanding all the unworthiness that is in us:
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10555
It is good reason that wee should resemble him in so dooing. And although wee had no better prerogatiue than our naturall birth:
It is good reason that we should resemble him in so doing. And although we had no better prerogative than our natural birth:
pn31 vbz j n1 cst pns12 vmd vvi pno31 p-acp av vdg. cc cs pns12 vhd dx jc n1 cs po12 j n1:
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10556
yit ought wee too knowe that God hath not separated vs asunder. Euen the wretched Paynims had some vnderstanding heereof.
yet ought we too know that God hath not separated us asunder. Eve the wretched Pagans had Some understanding hereof.
av vmd pns12 av vvb cst np1 vhz xx vvn pno12 av. np1 dt j np1 vhd d vvg av.
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10557
For they sayd, that mans lyfe is too tend vnto God, and too bee fashyoned lyke vntoo his image,
For they said, that men life is too tend unto God, and too be fashyoned like unto his image,
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10558
and that the same is also the full perfection of all happinesse.
and that the same is also the full perfection of all happiness.
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10559
And agein, they added that wee cannot resemble God better in any thing, than in vsing gentlenesse one towardes another,
And again, they added that we cannot resemble God better in any thing, than in using gentleness one towards Another,
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10560
and in dooing good, and in being pitifull.
and in doing good, and in being pitiful.
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10561
So then let vs consider, that in asmuch as God hath made vs his welbeloued children, vs (I say) which were his enemyes,
So then let us Consider, that in as as God hath made us his well-beloved children, us (I say) which were his enemies,
av av vvb pno12 vvi, cst p-acp av c-acp np1 vhz vvn pno12 po31 j n2, pno12 (pns11 vvb) r-crq vbdr po31 n2,
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10562
and had nothing but filthinesse in vs, and were clogged with so many vyces, that we were woorthie too bee lothed of him,
and had nothing but filthiness in us, and were clogged with so many vices, that we were worthy too be loathed of him,
cc vhd pix cc-acp n1 p-acp pno12, cc vbdr vvn p-acp av d n2, cst pns12 vbdr j av vbi vvn pp-f pno31,
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10563
and yit he hath not letted too loue vs, it is good reason that wee should winke at manie things that myght offende vs,
and yet he hath not letted too love us, it is good reason that we should wink At many things that might offend us,
cc av pns31 vhz xx vvn av vvb pno12, pn31 vbz j n1 cst pns12 vmd vvi p-acp d n2 cst vmd vvi pno12,
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10564
and hinder our louing of our neyghbours, and our holding with them.
and hinder our loving of our neighbours, and our holding with them.
cc vvi po12 j-vvg pp-f po12 n2, cc po12 n-vvg p-acp pno32.
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10565
And now Saint Paule hauing spoken of God, addeth also the example of our Lord Iesus Christ.
And now Saint Paul having spoken of God, adds also the Exampl of our Lord Iesus christ.
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10566
The heauenly father loued the world so well, that he spared not his only sonne, The heavenly father loved the world so well, that he spared not his only son,
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10567
but deliuered him to the death for vs. And what did Iesus Christ? He forgate himself, he regarded not his owne person:
but Delivered him to the death for us And what did Iesus christ? He foregate himself, he regarded not his own person:
cc-acp vvd pno31 p-acp dt n1 p-acp pno12 cc q-crq vdd np1 np1? pns31 vvd px31, pns31 vvd xx po31 d n1:
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10568
he that was the Lord of all glorie, submitted him self too all reproche: He that was the lyfe from the beginnig, made him self mortall: he that was the Lord of all glory, submitted him self too all reproach: He that was the life from the beginning, made him self Mortal:
pns31 cst vbds dt n1 pp-f d n1, vvd pno31 n1 av d n1: pns31 cst vbds dt n1 p-acp dt n1, vvd pno31 n1 j-jn:
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10569
He that was the power of God the father, made him self weake for loue of vs: He that was the power of God the father, made him self weak for love of us:
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10570
He that had all things in his hand, became poore, to inriche vs: He by whom all things are blissed, became subiect too cursing.
He that had all things in his hand, became poor, to enrich us: He by whom all things Are Blessed, became Subject too cursing.
pns31 cst vhd d n2 p-acp po31 n1, vvd j, p-acp vvb pno12: pns31 p-acp ro-crq d n2 vbr vvn, vvd n-jn av vvg.
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10571
Seing then that o•r Lord Iesus Christ abaced him self after that fashyon (as Saint Paule also sayeth (in another place) where he setteth him foorth as an example for vs) and in sted of his glorie, tooke vppon him al shame, and in sted of his ryghtuousnesse became sin, (not that he offended or had any blemishe or spot in him,
Sing then that o•r Lord Iesus christ abased him self After that fashion (as Saint Paul also Saith (in Another place) where he sets him forth as an Exampl for us) and in stead of his glory, took upon him all shame, and in stead of his Righteousness became since, (not that he offended or had any blemish or spot in him,
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but as bearing the punishment of our sumes, in which respect also the scripture termeth him by the name of sin:
but as bearing the punishment of our sumes, in which respect also the scripture termeth him by the name of since:
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) and agein, in sted of lyfe tooke death, and voutsafed too bee cursed of God in this world, that wee myght haue blissednesse by his meanes: ) and again, in stead of life took death, and vouchsafed too be cursed of God in this world, that we might have blissednesse by his means:
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when wee think vppon al this, ought not all pryde, all presumption, al feercenesse, all scornfulnesse,
when we think upon all this, ought not all pride, all presumption, all feercenesse, all scornfulness,
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and all bitternesse, too be layd away, considering the meane wherby our Lord Iesus Christ hath reconcyled vs too God his father? So then, let vs thinke wel vppon all those things.
and all bitterness, too be laid away, considering the mean whereby our Lord Iesus christ hath reconciled us too God his father? So then, let us think well upon all those things.
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And furthermore, too pull vs the more downe, and too breake the hard hartednesse whertoo wee bee too much inclyned:
And furthermore, too pull us the more down, and too break the hard hartednesse whertoo we be too much inclined:
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Saint Paule sayth, that he offered a sacrifyze of good sauour vntoo God his father.
Saint Paul say, that he offered a sacrifyze of good savour unto God his father.
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As if he should say, my freends, had you once well weyed the grace and fauour that is purchaced you by our Lord Iesus Christ, you would soone beate backe all the wicked affections which make you to stomack things,
As if he should say, my Friends, had you once well weighed the grace and favour that is purchased you by our Lord Iesus christ, you would soon beat back all the wicked affections which make you to stomach things,
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and yee would fyght ageinst them vntill yee had ouercome them. And therfore bee kynd harted in bearing one with another:
and ye would fight against them until ye had overcome them. And Therefore be kind hearted in bearing one with Another:
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and seeing it hath pleased God too gather vs as it were intoo one flocke,
and seeing it hath pleased God too gather us as it were into one flock,
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and that our Lord Iesus Christ dooeth the dewtie of a shepherd too leade vs toogither, shewe your selues too bee as a flocke of sheepe, and not as rauening wooles.
and that our Lord Iesus christ doth the duty of a shepherd too lead us together, show your selves too be as a flock of sheep, and not as ravening wools.
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For somuch then as our Lord Iesus disdeyneth vs not in any thing, insomuch that he hath made an offering and sacrifyze of his owne person vntoo God his father, wherby he hath wyped out all our sinnes:
For So much then as our Lord Iesus disdeyneth us not in any thing, insomuch that he hath made an offering and sacrifyze of his own person unto God his father, whereby he hath wiped out all our Sins:
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let it moue vs, and rauish all our wyts to glorifie God, and too doo homage too our Lord Iesus Christ,
let it move us, and ravish all our wits to Glorify God, and too do homage too our Lord Iesus christ,
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as oft as wee thinke vpon it.
as oft as we think upon it.
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And whereas he sayth, that the sacrifize which was offered by Iesus Christ, was of sweet sent or sauor:
And whereas he say, that the sacrifice which was offered by Iesus christ, was of sweet sent or savour:
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therby he sheweth, that there is nothyng but stynche in vs. Too what ende hath he sanctifyed vs? Too ryd away our infections and filthynesse, which made vs stynkyng and lothly before God:
thereby he shows, that there is nothing but stynche in us Too what end hath he sanctified us? Too rid away our infections and filthiness, which made us stinking and loathly before God:
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as when Sacrifizes were offered in the materiall Temple, God sayd, they were of good sauour vntoo him:
as when Sacrifices were offered in the material Temple, God said, they were of good savour unto him:
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howbeeit, that was in respect of men, who could not come vntoo God by reason of their sinnes,
howbeit, that was in respect of men, who could not come unto God by reason of their Sins,
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for that they bee infected with them, and therfore God must needs haue shunned them.
for that they be infected with them, and Therefore God must needs have shunned them.
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But all was fulfilled in our Lord Iesus Christ, who is the truthe of the shadowes of the Law. Seeing it is so:
But all was fulfilled in our Lord Iesus christ, who is the truth of the shadows of the Law. Seeing it is so:
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let vs vnderstand, that wheras it 〈 ◊ 〉 sayd, that the sacrifyze which Iesus Christ offered, was of sweete sauour before God:
let us understand, that whereas it 〈 ◊ 〉 said, that the sacrifyze which Iesus christ offered, was of sweet savour before God:
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it was too put away the rememberaunce of all our infections, too the intent that when wee appeere before the face of our God, (as wee must dayly in our prayers and supplications:) our sinnes may not bee layd too our charge:
it was too put away the remembrance of all our infections, too the intent that when we appear before the face of our God, (as we must daily in our Prayers and supplications:) our Sins may not be laid too our charge:
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so that although wee bee disfigured like wretched lepers, so as there is nothing but infection in vs:
so that although we be disfigured like wretched lepers, so as there is nothing but infection in us:
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yit the same may bee no impediment, but that God may imbrace vs as ryghtuous and innocent, too bee companions with the Angels,
yet the same may be no impediment, but that God may embrace us as righteous and innocent, too be Sodales with the Angels,
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and fashyoned fully according too his image.
and fashyoned Fully according too his image.
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And how may that bee doone? Euen bycause our Lord Iesus Christ will haue all our spots wyped away,
And how may that be done? Eve Because our Lord Iesus christ will have all our spots wiped away,
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so as wee may come before him with our heads vpryght, being well assured that he will alwayes make vs fynd the frute of his mercie which he hath once told vs of.
so as we may come before him with our Heads upright, being well assured that he will always make us find the fruit of his mercy which he hath once told us of.
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Now let vs kneele down before the maiestie of our good God, with acknowledgment of our faults, praying him to make vs so to feele thē more & more,
Now let us kneel down before the majesty of our good God, with acknowledgment of our Faults, praying him to make us so to feel them more & more,
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as it may draw vs vnto trew repentance, and yit notwithstanding wee not dout but that he beareth with vs, too the end that wee should ask him mercie and forgiuenesse, assuring our selues that he will heare vs if wee keepe the way that he sheweth vs by his word,
as it may draw us unto true Repentance, and yet notwithstanding we not doubt but that he bears with us, too the end that we should ask him mercy and forgiveness, assuring our selves that he will hear us if we keep the Way that he shows us by his word,
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and reforme vs more and more according too his image, so as wee may giue a trew proof, that as wee call vppon him for our father:
and reform us more and more according too his image, so as we may give a true proof, that as we call upon him for our father:
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so wee couet nothing else also but too bee his trew children. And so let vs all say, Anmyghtie God heauenly father. &c.
so we covet nothing Else also but too be his true children. And so let us all say, Anmyghtie God heavenly father. etc.
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The.xxxiiii. Sermon, which is the second vppon the fifth Chapter.
The xxxiiii Sermon, which is the second upon the fifth Chapter.
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3. And as for fornication, and all manner of vncleannesse, or couetousnesse, let them not once bee named among you, as becommeth Sainctes.
3. And as for fornication, and all manner of uncleanness, or covetousness, let them not once be nam among you, as becomes Saints.
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4. Nother ribaudrie, nor foolish talke, nor iesting, which are not ▪ conuenient things: but rather thanksgiuing.
4. Nother ribaudrie, nor foolish talk, nor jesting, which Are not ▪ convenient things: but rather thanksgiving.
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5. For, this yee know, that no vvhoremonger, or vncleane person, or couetous body, vvhich is an Idolater, hath any inheritaunce in the kingdome of Christ and of God.
5. For, this ye know, that no whoremonger, or unclean person, or covetous body, which is an Idolater, hath any inheritance in the Kingdom of christ and of God.
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FOrasmuch as wee see our lyfe is subiect too many myseries, and assone as we haue scaped one daunger, another comes in the necke of it:
FOrasmuch as we see our life is Subject too many miseries, and As soon as we have escaped one danger, Another comes in the neck of it:
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wee ought too take the better heede too our selues. Then if a man haue a care of his lyfe:
we ought too take the better heed too our selves. Then if a man have a care of his life:
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hee wyll bethinke him how too fence himselfe both ageinst colde and ageinst heate, and ageinst all other inconueniences:
he will bethink him how too fence himself both against cold and against heat, and against all other inconveniences:
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and agein, he wil take heede that no mischaunce happen too his house by making fyre in it,
and again, he will take heed that no mischance happen too his house by making fire in it,
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and as he goeth abrode, he is alwayes thinking vppon the aduersities that are woont too befall men.
and as he Goes abroad, he is always thinking upon the adversities that Are wont too befall men.
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But wee should begin at the other ende:
But we should begin At the other end:
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namely, that there are a hundred tymes mo daungers within vs, than wee see without vs. For the diuell hath many wyles too wynd vs in,
namely, that there Are a hundred times more dangers within us, than we see without us For the Devil hath many wiles too wind us in,
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and a number of vyces doo make warre ageinst vs. Therfore it standeth vs on hand too watch,
and a number of vices do make war against us Therefore it Stands us on hand too watch,
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or else when we haue ouercome one vyce, it will bee easye for another too steale vppon vs, and too take vs vnwares.
or Else when we have overcome one vice, it will be easy for Another too steal upon us, and too take us unwares.
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For he that shall haue absteyned from open force, shall bee tempted too defraud his neyghbour by couert policie:
For he that shall have abstained from open force, shall be tempted too defraud his neighbour by covert policy:
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and he that despyzeth the goods of this world, shall haue some other infirmitie in him.
and he that despyzeth the goods of this world, shall have Some other infirmity in him.
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For some bee giuen too whoredome, some too gluttony and superfluitie, and othersome too gamyng and play.
For Some be given too whoredom, Some too gluttony and superfluity, and Othersome too gaming and play.
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Too bee short, besydes that euery of vs is dispozed (naturally) too wickednesse and sinne:
Too be short, besides that every of us is dispozed (naturally) too wickedness and sin:
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there is not that man which hath not an infynite sort of enemyes too fyght ageinst.
there is not that man which hath not an infinite sort of enemies too fight against.
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For (as I sayd) wee bee not onely inclyned too some one euill by nature:
For (as I said) we be not only inclined too Some one evil by nature:
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but too so great a number, that euen they which are most vertuous, shall fynd themselues surpryzed at all handes.
but too so great a number, that even they which Are most virtuous, shall find themselves surpryzed At all hands.
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And therefore it standeth vs so much the more on hand to marke the exhortations that are conteyned heere.
And Therefore it Stands us so much the more on hand to mark the exhortations that Are contained Here.
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Saint Paule hath told vs of many vyces already, and shewed vs the meane too incounter them and too put them too flyght.
Saint Paul hath told us of many vices already, and showed us the mean too encounter them and too put them too flight.
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Now he addeth whoredome on the one syde, couetousnesse on the other, and foolishe talke that is full of vayne bibblebable.
Now he adds whoredom on the one side, covetousness on the other, and foolish talk that is full of vain bibblebable.
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Wee would thinke it were ynough for vs too haue bin warned in one woord, too walke godlily.
we would think it were enough for us too have been warned in one word, too walk godlily.
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But (as I haue touched already) let vs consider a little, on which syde the diuell is woont too assault men.
But (as I have touched already) let us Consider a little, on which side the Devil is wont too assault men.
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For when he hath once layd his battrie, if he cannot compasse his purpose, he beginneth new agein:
For when he hath once laid his battery, if he cannot compass his purpose, he begins new again:
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and when he hath gyuen a skirmish on the ryght syde, he commes agein too the lefte,
and when he hath given a skirmish on the right side, he comes again too the left,
cc c-crq pns31 vhz vvn dt n1 p-acp dt j-jn n1, pns31 vvz av av dt j,
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and one whyle before, and another whyle behind, and alwayes he fyndeth some gap open intoo vs. That is one thing which wee haue too marke vppon the exhortations that are made heere.
and one while before, and Another while behind, and always he findeth Some gap open into us That is one thing which we have too mark upon the exhortations that Are made Here.
cc crd n1 a-acp, cc j-jn n1 a-acp, cc av pns31 vvz d n1 j p-acp pno12 cst vbz crd n1 r-crq pns12 vhb av vvi p-acp dt n2 cst vbr vvn av.
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Now let vs come too S. Paules speaking of fornication and all vncleannesse.
Now let us come too S. Paul's speaking of fornication and all uncleanness.
av vvb pno12 vvi av n1 npg1 vvg pp-f n1 cc d n1.
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Forasmuch as it is a vyce that all men doo ouer easly beare withall in themselues:
Forasmuch as it is a vice that all men do over Easily bear withal in themselves:
av c-acp pn31 vbz dt n1 cst d n2 vdi p-acp av-j vvi av p-acp px32:
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therefore he warneth vs, that it is not ynough for euery one of vs too absteyne from actuall whoredome:
Therefore he warneth us, that it is not enough for every one of us too abstain from actual whoredom:
av pns31 vvz pno12, cst pn31 vbz xx av-d p-acp d crd pp-f pno12 av vvi p-acp j n1:
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but wee m•st also consider, that God in commaunding vs too bee chaste and vndefyled, meaneth that wee should bee well fenced ageynst all the intycementes whereby Satan myght beguyle vs. There are then some kyndes of whoredome or whorishnesse, which are not made account of among men:
but we m•st also Consider, that God in commanding us too be chaste and undefiled, means that we should be well fenced against all the intycementes whereby Satan might beguile us There Are then Some Kinds of whoredom or whorishness, which Are not made account of among men:
cc-acp pns12 vmb av vvi, cst np1 p-acp vvg pno12 av vbi j cc j, vvz cst pns12 vmd vbi av vvn p-acp d dt n2 c-crq np1 vmd vvi pno12 pc-acp vbr av d n2 pp-f n1 cc n1, r-crq vbr xx vvn n1 pp-f p-acp n2:
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but yit shall they not fayle too bee condemned afore God.
but yet shall they not fail too be condemned afore God.
cc-acp av vmb pns32 xx vvi av vbi vvn p-acp np1.
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For this cause S. Paul thought it not ynough too tell vs, that wee must bee chaste in respeet of our bodyes:
For this cause S. Paul Thought it not enough too tell us, that we must be chaste in respeet of our bodies:
p-acp d n1 n1 np1 vvd pn31 xx av-d av vvb pno12, cst pns12 vmb vbi j p-acp vvi pp-f po12 n2:
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but he addeth, that all vncleannesse or filthinesse ought too bee farre from vs: and lykewyse he matcheth couetousnesse with it.
but he adds, that all uncleanness or filthiness ought too be Far from us: and likewise he Matches covetousness with it.
cc-acp pns31 vvz, cst d n1 cc n1 vmd av vbi av-j p-acp pno12: cc av pns31 vvz n1 p-acp pn31.
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It is trew that they bee two farre diuerse vices for a whooremonger wyll commonly bee prodigall:
It is true that they be two Far diverse vices for a whoremonger will commonly be prodigal:
pn31 vbz j cst pns32 vbb crd j j n2 p-acp dt n1 vmb av-j vbi j-jn:
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and wheras he had bin well and thriftie before, he will forget himselfe, so as he will wast away all.
and whereas he had been well and thrifty before, he will forget himself, so as he will wast away all.
cc cs pns31 vhd vbn n1 cc j a-acp, pns31 vmb vvi px31, av c-acp pns31 vmb vvi av av-d.
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S. Paules intent was not too make articles of difference betweene vyce & vyce, nother was it needefull.
S. Paul's intent was not too make Articles of difference between vice & vice, neither was it needful.
np1 npg1 n1 vbds xx av vvi n2 pp-f n1 p-acp n1 cc n1, av-dx vbds pn31 j.
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Therefore it was ynough for him too shewe after how many sorts the diuel might beguile vs,
Therefore it was enough for him too show After how many sorts the Devil might beguile us,
av pn31 vbds av-d p-acp pno31 av vvi p-acp c-crq d n2 dt n1 vmd vvi pno12,
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if we kepe not good watch, & shet the gate ageinst him, & also preuent him,
if we keep not good watch, & shet the gate against him, & also prevent him,
cs pns12 vvb xx j n1, cc zz dt n1 p-acp pno31, cc av vvi pno31,
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& descry the daungerswherin wee be, to the end that practyze what he can, he may alwayes fynd vs so garded vnder the feare of God,
& descry the daungerswherin we be, to the end that practyze what he can, he may always find us so guarded under the Fear of God,
cc vvi dt av pns12 vbb, p-acp dt n1 cst n1 r-crq pns31 vmb, pns31 vmb av vvi pno12 av vvn p-acp dt n1 pp-f np1,
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as he may haue no entrance vntoo vs. Moreouer he addeth afterward, Filthinesse or vncomlinesse.
as he may have no Entrance unto us Moreover he adds afterwards, Filthiness or uncomeliness.
c-acp pns31 vmb vhi dx n1 p-acp pno12 av pns31 vvz av, n1 cc n1.
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For when men take leaue too bee wanton, surely all rebaudrie will haue full scope. (As for example,) if wantonnesse and other foolish things bee permitted,
For when men take leave too be wanton, surely all rebaudrie will have full scope. (As for Exampl,) if wantonness and other foolish things be permitted,
p-acp c-crq n2 vvb n1 av vbi j-jn, av-j d j vmb vhi j n1. (c-acp p-acp n1,) cs n1 cc j-jn j n2 vbb vvn,
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as dauncing and such other things, men will say at the first, that that may well be borne withal, so there be no worse.
as dancing and such other things, men will say At the First, that that may well be born withal, so there be no Worse.
c-acp vvg cc d j-jn n2, n2 vmb vvi p-acp dt ord, cst d vmb av vbi vvn av, av pc-acp vbi av-dx av-jc.
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But let men once beare and suffer dauncing, masking, mumries, & such other lyke dung:
But let men once bear and suffer dancing, masking, mumries, & such other like dung:
cc-acp vvb n2 a-acp vvb cc vvb vvg, j-vvg, n2, cc d n-jn av-j n1:
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and out of dout the diuell will haue a fling at them, & it cannot by any means bee letted,
and out of doubt the Devil will have a fling At them, & it cannot by any means be letted,
cc av pp-f n1 dt n1 vmb vhi dt n1 p-acp pno32, cc pn31 vmbx p-acp d n2 vbb vvn,
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but that all wil be marde.
but that all will be marred.
cc-acp cst d vmb vbi vvn.
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That is the cause why Saint Paule in forbidding whoredome, addeth also all manner of ribaudrie or vnhonestie:
That is the cause why Saint Paul in forbidding whoredom, adds also all manner of ribaudrie or unhonesty:
cst vbz dt n1 c-crq n1 np1 p-acp vvg n1, vvz av d n1 pp-f n1 cc n1:
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And by and by therewithall fond talk.
And by and by therewithal found talk.
cc p-acp cc p-acp av j n1.
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For a bodie would take it too bee no greate harme, if a man should iest and dally with a mayd or a wyfe,
For a body would take it too be no great harm, if a man should jest and dally with a maid or a wife,
p-acp dt n1 vmd vvi pn31 av vbi dx j n1, cs dt n1 vmd vvi cc vvi p-acp dt n1 cc dt n1,
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and prattle of a number of things. But (as I sayd) they bee all of them allurements of Satan:
and prattle of a number of things. But (as I said) they be all of them allurements of Satan:
cc n1 pp-f dt n1 pp-f n2. cc-acp (c-acp pns11 vvd) pns32 vbb d pp-f pno32 n2 pp-f np1:
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and if it bee suffered, it cannot bee but the mayd must bee made a harlot,
and if it be suffered, it cannot be but the maid must be made a harlot,
cc cs pn31 vbb vvn, pn31 vmbx vbi p-acp dt n1 vmb vbi vvn dt n1,
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though shee were the honestest woman in the world. That in efffect is the thing which wee haue too beare in mynd.
though she were the honestest woman in the world. That in efffect is the thing which we have too bear in mind.
cs pns31 vbdr dt js n1 p-acp dt n1. cst p-acp n1 vbz dt n1 r-crq pns12 vhb av vvi p-acp n1.
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And he thinks it not ynough too say, that Gods children must absteyne fron couetousnesse and whoredome,
And he thinks it not enough too say, that God's children must abstain fron covetousness and whoredom,
cc pns31 vvz pn31 xx av-d av vvb, cst npg1 n2 vmb vvi n1 n1 cc n1,
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and from the things that come neere vntoo them:
and from the things that come near unto them:
cc p-acp dt n2 cst vvb av-j p-acp pno32:
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but too the intent wee may abhorre them all the more, he sayeth, Let them not bee once named among you.
but too the intent we may abhor them all the more, he Saith, Let them not be once nam among you.
cc-acp av dt n1 pns12 vmb vvi pno32 d dt av-dc, pns31 vvz, vvb pno32 xx vbi a-acp vvn p-acp pn22.
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It is not without cause that he sayeth so, for (as I haue sayd alredy,
It is not without cause that he Saith so, for (as I have said already,
pn31 vbz xx p-acp n1 cst pns31 vvz av, c-acp (c-acp pns11 vhb vvn av,
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and as shalbe declared more fully hereafter) as touching couetousnesse, it wil bee thought too bee a vertew when a man woorketh and scrapeth toogither on al sydes:
and as shall declared more Fully hereafter) as touching covetousness, it will be Thought too be a virtue when a man worketh and scrapeth together on all sides:
cc a-acp vmb vvn av-dc av-j av) p-acp vvg n1, pn31 vmb vbi vvn av vbi dt n1 c-crq dt n1 vvz cc vvz av p-acp d n2:
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O that is a good thriftie fellow: men clap their handes at him, men soothe him:
Oh that is a good thrifty fellow: men clap their hands At him, men sooth him:
uh cst vbz dt j j n1: n2 vvb po32 n2 p-acp pno31, n2 vvb pno31:
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and although they count him but as a theefe, and a robber, and a Cutthrote:
and although they count him but as a thief, and a robber, and a Cutthrote:
cc cs pns32 vvb pno31 p-acp c-acp dt n1, cc dt n1, cc dt n1:
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yit notwithstanding so he haue goods, euery body will think he dooeth well too maynteine him self with such as bee in credit.
yet notwithstanding so he have goods, every body will think he doth well too maintain him self with such as be in credit.
av c-acp av pns31 vhb n2-j, d n1 vmb vvi pns31 vdz av av vvi pno31 n1 p-acp d c-acp vbb p-acp n1.
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Lo how men are flattered in their couetousnesse.
Lo how men Are flattered in their covetousness.
np1 q-crq n2 vbr vvn p-acp po32 n1.
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And agein, as concerning whoredome, wee see that if Gods woord cryed not out vppon that vyce continually without ceassing, it would bee set at libertie,
And again, as Concerning whoredom, we see that if God's word cried not out upon that vice continually without ceasing, it would be Set At liberty,
cc av, c-acp vvg n1, pns12 vvb cst cs npg1 n1 vvd xx av p-acp d n1 av-j p-acp vvg, pn31 vmd vbi vvn p-acp n1,
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and euery man would dispence with him self, so as there would bee no more honestie among men.
and every man would dispense with him self, so as there would be no more honesty among men.
cc d n1 vmd vvi p-acp pno31 n1, av c-acp a-acp vmd vbi dx dc n1 p-acp n2.
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Saint Paule therfore perceyuing it too bee so hard a thing too keepe men from them, sayth, that not so much as the very names of them ought to be suffred to haue their course,
Saint Paul Therefore perceiving it too be so hard a thing too keep men from them, say, that not so much as the very names of them ought to be suffered to have their course,
n1 np1 av vvg pn31 av vbi av j dt n1 av vvi n2 p-acp pno32, vvz, cst xx av av-d c-acp dt j n2 pp-f pno32 vmd p-acp vbi vvn pc-acp vhi po32 n1,
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but that they ought to be driuen from among vs. And in deede if there be any plague in a towne, euery man will keepe him self cloce in his house,
but that they ought to be driven from among us And in deed if there be any plague in a town, every man will keep him self cloce in his house,
cc-acp cst pns32 vmd pc-acp vbi vvn p-acp p-acp pno12 cc p-acp n1 cs pc-acp vbb d n1 p-acp dt n1, d n1 vmb vvi pno31 n1 j p-acp po31 n1,
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and bee afrayd too go abrode where any perrill is.
and be afraid too go abroad where any peril is.
cc vbi j av vvi av c-crq d n1 vbz.
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Too bee short, men wil bee ware ynough too keepe them selues cloce, that the disease catch them not.
Too be short, men will be aware enough too keep them selves cloce, that the disease catch them not.
av vbb j, n2 vmb vbi j av-d av vvb pno32 n2 j, cst dt n1 vvb pno32 xx.
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Yea and generall commaundement also shalbee giuen too keepe the streets cleane, that the aire bee not infected by them,
Yea and general Commandment also shalbe given too keep the streets clean, that the air be not infected by them,
uh cc j n1 av vmb vvn av vvi dt n2 av-j, cst dt n1 vbb xx vvn p-acp pno32,
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and too take away the things that may feede or increace the mischeef. But in the meane whyle, these deadly plagues assayle vs:
and too take away the things that may feed or increase the mischief. But in the mean while, these deadly plagues assail us:
cc av vvb av dt n2 cst vmb vvi cc vvi dt n1. p-acp p-acp dt j n1, d j n2 vvb pno12:
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and yit notwithstanding euery man holds on his way still, and it should seeme that wee would fayne bee poysoned with them.
and yet notwithstanding every man holds on his Way still, and it should seem that we would fain be poisoned with them.
cc av p-acp d n1 vvz p-acp po31 n1 av, cc pn31 vmd vvi cst pns12 vmd av-j vbi j-vvn p-acp pno32.
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Howbeeit this warning ought not too bee vnprofitable for vs, where Saint Paule forbiddeth vs too name whordome.
Howbeit this warning ought not too be unprofitable for us, where Saint Paul forbiddeth us too name whoredom.
a-acp d n1 vmd xx av vbi j p-acp pno12, c-crq n1 np1 vvz pno12 av vvi n1.
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Trew it is that that word must needs be in vse still: for Saint Paule standeth not vppon that Ceremonie.
True it is that that word must needs be in use still: for Saint Paul Stands not upon that Ceremony.
j pn31 vbz d cst n1 vmb av vbi p-acp n1 av: p-acp n1 np1 vvz xx p-acp d n1.
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And in deede God sayeth expresly in his Lawe, thou shalt not commit aduoutrie. He thinketh it not ynough too forbid whoredome: And in deed God Saith expressly in his Law, thou shalt not commit adultery. He Thinketh it not enough too forbid whoredom:
cc p-acp n1 np1 vvz av-j p-acp po31 n1, pns21 vm2 xx vvi n1. pns31 vvz pn31 xx av-d av vvb n1:
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but too the intent wee should abhorre it the more, hee sheweth vs what an enormitie the breaking of the fayth betweene man and wyfe is.
but too the intent we should abhor it the more, he shows us what an enormity the breaking of the faith between man and wife is.
cc-acp av dt n1 pns12 vmd vvi pn31 dt av-dc, pns31 vvz pno12 r-crq dt n1 dt n-vvg pp-f dt n1 p-acp n1 cc n1 vbz.
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God then nameth whoredome in that text, and so dooth Saint Paule name it heere also:
God then names whoredom in that text, and so doth Saint Paul name it Here also:
np1 av vvz n1 p-acp d n1, cc av vdz n1 np1 n1 pn31 av av:
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and that is not to contrarie one another:
and that is not to contrary one Another:
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but to do vs to vnderstand, that we should not talk of it in iest or sport,
but to do us to understand, that we should not talk of it in jest or sport,
cc-acp pc-acp vdi pno12 pc-acp vvi, cst pns12 vmd xx vvi pp-f pn31 p-acp n1 cc n1,
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as men are woont too doo:
as men Are wont to do:
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for that is but a further inbrewing of men with that vyce, so as they myght not mislyke it any more.
for that is but a further inbrewing of men with that vice, so as they might not mislike it any more.
c-acp d vbz p-acp dt av-jc vvg pp-f n2 p-acp d n1, av c-acp pns32 vmd xx vvi pn31 av-d av-dc.
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Wee see that when there is talking of all vngodlinesse, and leaue is giuen too vse looce speeche, euery man will giue him self too it,
we see that when there is talking of all ungodliness, and leave is given too use lose speech, every man will give him self too it,
pns12 vvb cst c-crq pc-acp vbz vvg pp-f d n1, cc n1 vbz vvn av vvi j n1, d n1 vmb vvi pno31 n1 av pn31,
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so as custome will go for lawe, and men will take whoredome too bee lawf•ll.
so as custom will go for law, and men will take whoredom too be lawf•ll.
av c-acp n1 vmb vvi p-acp n1, cc n2 vmb vvi n1 av vbi av.
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Finally wee haue too mark that Saint Paules intent was not too speake of the bare names of Whoredome and Couetousesse:
Finally we have too mark that Saint Paul's intent was not too speak of the bore names of Whoredom and Couetousesse:
av-j pns12 vhb av n1 cst n1 npg1 n1 vbds xx av vvi pp-f dt j n2 pp-f n1 cc vvi:
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for if a man say too a whoremonger, What? Thou playest the whoremaister: he will deny it, and say, I did but dally, and play the wanton.
for if a man say too a whoremonger, What? Thou playest the whoremaster: he will deny it, and say, I did but dally, and play the wanton.
c-acp cs dt n1 vvb av dt n1, q-crq? pns21 vv2 dt n1: pns31 vmb vvi pn31, cc vvi, pns11 vdd cc-acp vvb, cc vvi dt j-jn.
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As much will these naughtipacks doo which giue ouer them selues vntoo it. But there is nother whoremonger nor harlot, which abhorreth not the name of whoredome.
As much will these naughtipacks do which give over them selves unto it. But there is neither whoremonger nor harlot, which abhorreth not the name of whoredom.
p-acp d vmb d n2 vdi r-crq vvb p-acp pno32 n2 p-acp pn31. p-acp pc-acp vbz av-dx n1 ccx n1, r-crq vvz xx dt n1 pp-f n1.
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And why? For they see it is a filthie thing, and that it is as much as if a man should set them vppon a scaffold too bee a shame too all the world.
And why? For they see it is a filthy thing, and that it is as much as if a man should Set them upon a scaffold too be a shame too all the world.
cc q-crq? p-acp pns32 vvb pn31 vbz dt j n1, cc cst pn31 vbz p-acp d c-acp cs dt n1 vmd vvi pno32 p-acp dt n1 av vbi dt n1 av d dt n1.
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Saint Paule therfore spake not of the bare name of Whoredome. As much is too bee sayd of the name of Couetousnesse.
Saint Paul Therefore spoke not of the bore name of Whoredom. As much is to be said of the name of Covetousness.
n1 np1 av vvd xx pp-f dt j n1 pp-f n1. p-acp d vbz pc-acp vbi vvn pp-f dt n1 pp-f n1.
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What talke yee of Couetousnesse? It sounds ilfauoredly, and no man will be acknowen that he is atteynted with couetousnesse.
What talk ye of Covetousness? It sounds ilfauoredly, and no man will be acknowen that he is attainted with covetousness.
q-crq vvb pn22 pp-f n1? pn31 vvz av-j, cc dx n1 vmb vbi vvn cst pns31 vbz vvn p-acp n1.
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They will rather make such excuces as these:
They will rather make such excuces as these:
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After this maner will a father indeuer too keepe his chyld in his good fauour if it bee possible:
After this manner will a father endeavour too keep his child in his good favour if it be possible:
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I haue a charge of wyfe and children, and why is it not lawfull for mee too seeke sustenance for them? Agein, should I not haue a care for heereafter, that I may set them in some good stay? Couetousnesse hath such store of excuces, that it is colored and vernished with them,
I have a charge of wife and children, and why is it not lawful for me too seek sustenance for them? Again, should I not have a care for hereafter, that I may Set them in Some good stay? Covetousness hath such store of excuces, that it is coloured and varnished with them,
pns11 vhi dt n1 pp-f n1 cc n2, cc q-crq vbz pn31 xx j p-acp pno11 av vvi n1 p-acp pno32? av, vmd pns11 xx vhi dt n1 c-acp av, cst pns11 vmb vvi pno32 p-acp d j n1? n1 vhz d n1 pp-f vvz, cst pn31 vbz j-vvn cc vvn p-acp pno32,
(39) sermon (DIV2)
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and the terme hath such visors put vppon it, that it is taken welneere for a vertew.
and the term hath such visors put upon it, that it is taken wellnear for a virtue.
cc dt n1 vhz d n2 vvn p-acp pn31, cst pn31 vbz vvn av p-acp dt n1.
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10693
But Saint Paule ment not that men should onely forbeare the bare names, which myght make the vyces themselues abhorred and hated:
But Saint Paul meant not that men should only forbear the bore names, which might make the vices themselves abhorred and hated:
p-acp n1 np1 vvd xx d n2 vmd av-j vvi dt j n2, r-crq vmd vvi dt n2 px32 vvn cc vvn:
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but hee woulde rather that whoredome shoulde bee named as a villanous thing, and that men should vnderstande that a whorehunter cutteth himself of from the bodye of our Lord Iesus Christ, banisheth himself from the kingdome of heauen,
but he would rather that whoredom should be nam as a villainous thing, and that men should understand that a whorehunter cutteth himself of from the body of our Lord Iesus christ, banisheth himself from the Kingdom of heaven,
cc-acp pns31 vmd av-c d n1 vmd vbi vvn p-acp dt j n1, cc d n2 vmd vvi d dt n1 vvz px31 pp-f p-acp dt n1 pp-f po12 n1 np1 np1, vvz px31 p-acp dt n1 pp-f n1,
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and is cursed before God and his Angels. Those are things that must be knowen.
and is cursed before God and his Angels. Those Are things that must be known.
cc vbz vvn p-acp np1 cc po31 n2. d vbr n2 cst vmb vbi vvn.
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And agein, that a Couetous person is an Idolater and forsaketh God, that he is as a damned soule and a confounder of all ryght and equitie, that he is possessed of the diuell, and a tormentour too himself.
And again, that a Covetous person is an Idolater and Forsaketh God, that he is as a damned soul and a confounder of all right and equity, that he is possessed of the Devil, and a tormentor too himself.
cc av, cst dt j n1 vbz dt n1 cc vvz np1, cst pns31 vbz p-acp dt j-vvn n1 cc dt n1 pp-f d j-jn cc n1, cst pns31 vbz vvn pp-f dt n1, cc dt n1 av px31.
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10697
Those are the things which it standeth vs on hand too knowe, and wherof wee cannot speake too much.
Those Are the things which it Stands us on hand too know, and whereof we cannot speak too much.
d vbr dt n2 r-crq pn31 vvz pno12 p-acp n1 av vvi, cc c-crq pns12 vmbx vvi av av-d.
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10698
But wee knowe what the manner of them is, which are desyrous too take all libertie:
But we know what the manner of them is, which Are desirous too take all liberty:
cc-acp pns12 vvb r-crq dt n1 pp-f pno32 vbz, r-crq vbr j av vvi d n1:
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for all their delyght is too sharpen their wittes too tell merrie tales, (saying:) I remember mee of such a thing and such a thing that was doone in my tyme.
for all their delight is too sharpen their wits too tell merry tales, (saying:) I Remember me of such a thing and such a thing that was done in my time.
c-acp d po32 n1 vbz av vvi po32 n2 av vvb j n2, (vvg:) pns11 vvb pno11 pp-f d dt n1 cc d dt n1 cst vbds vdn p-acp po11 n1.
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10700
Yea and they will not sticke to report what they haue heard of their graundfathers, before they themselues were borne intoo the world.
Yea and they will not stick to report what they have herd of their grandfathers, before they themselves were born into the world.
uh cc pns32 vmb xx vvi pc-acp vvi r-crq pns32 vhb vvn pp-f po32 n2, c-acp pns32 px32 vbdr vvn p-acp dt n1.
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10701
And if there were any ribaudrie or vnthriftinesse in their dooings, that will they lay open.
And if there were any ribaudrie or unthriftiness in their doings, that will they lay open.
cc cs pc-acp vbdr d j cc n1 p-acp po32 n2-vdg, cst vmb pns32 vvd j.
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10702
And top what end? To the end that euery body should bee desyrous too inquire of such filthinesse.
And top what end? To the end that every body should be desirous too inquire of such filthiness.
cc n1 r-crq n1? p-acp dt n1 cst d n1 vmd vbi j av vvi pp-f d n1.
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10703
Thus are snares layd too chatch vs withall, whensoeuer the diuell shal haue wonne so much at our handes.
Thus Are snares laid too chatch us withal, whensoever the Devil shall have won so much At our hands.
av vbr n2 vvn av vvb pno12 av, c-crq dt n1 vmb vhi vvn av av-d p-acp po12 n2.
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Yee see then that the things which Saint Paule ment, are the pleasant tales that are told too make the men merry, too the intent not only that euery man should delyght in whoredome,
Ye see then that the things which Saint Paul meant, Are the pleasant tales that Are told too make the men merry, too the intent not only that every man should delight in whoredom,
pn22 vvb av cst dt n2 r-crq n1 np1 vvd, vbr dt j n2 cst vbr vvn av vvi dt n2 j, av dt n1 xx j cst d n1 vmd vvi p-acp n1,
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and bee no more ashamed too giue themselues ouer too all leaudnesse:
and be no more ashamed too give themselves over too all leaudnesse:
cc vbi av-dx av-dc j av vvi px32 a-acp av d n1:
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but also take it as a lawfull thing, so as there may be common speeches of it,
but also take it as a lawful thing, so as there may be Common Speeches of it,
cc-acp av vvb pn31 p-acp dt j n1, av c-acp pc-acp vmb vbi j n2 pp-f pn31,
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and it may bee made a table talke at all feastes, and an ordinarie communication in the streetes and euery where else.
and it may be made a table talk At all feasts, and an ordinary communication in the streets and every where Else.
cc pn31 vmb vbi vvn dt n1 vvb p-acp d n2, cc dt j n1 p-acp dt n2 cc d c-crq av.
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10708
Yea and we see that such as haue any iorney or trauell, I meane euen the poore people, cannot solace themselues in their labour without offending God, by intermingling alwayes of some fond tales.
Yea and we see that such as have any journey or travel, I mean even the poor people, cannot solace themselves in their labour without offending God, by intermingling always of Some found tales.
uh cc pns12 vvb cst d c-acp vhb d n1 cc n1, pns11 vvb av-j dt j n1, vmbx vvi px32 p-acp po32 n1 p-acp vvg np1, p-acp vvg av pp-f d j n2.
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10709
And too what end serue they? Euen too harden mens hartes, that they may thinke with themselues, Euery man is at the same poynt:
And too what end serve they? Eve too harden men's hearts, that they may think with themselves, Every man is At the same point:
cc av q-crq n1 vvb pns32? np1 av vvi ng2 n2, cst pns32 vmb vvi p-acp px32, d n1 vbz p-acp dt d n1:
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10710
no maruell though lecherye bee made so heynous a matter: behold how such a man behaueth himself, and such a one also.
no marvel though lechery be made so heinous a matter: behold how such a man behaveth himself, and such a one also.
dx n1 cs n1 vbi vvn av j dt n1: vvb c-crq d dt n1 vvz px31, cc d dt pi av.
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10711
And when vyces can once bee made common, then too their seeming the goale is wonne on their syde.
And when vices can once be made Common, then too their seeming the goal is won on their side.
cc c-crq n2 vmb a-acp vbi vvn j, av av po32 j-vvg dt n1 vbz vvn p-acp po32 n1.
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10712
Now for that cause Saint Paule sayth, that they must not once bee named among vs. And lykewyse dooth he say of Couetousnesse.
Now for that cause Saint Paul say, that they must not once be nam among us And likewise doth he say of Covetousness.
av p-acp d n1 n1 np1 vvz, cst pns32 vmb xx a-acp vbi vvn p-acp pno12 cc av vdz pns31 vvi pp-f n1.
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10713
For euery man takes it for a vertewe, if he can pill aud poll all his lyfe long,
For every man Takes it for a vertewe, if he can pill and Poll all his life long,
p-acp d n1 vvz pn31 p-acp dt n1, cs pns31 vmb vvi cc vvi d po31 n1 av-j,
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10714
and neuer leaue raking of other mens goods too him by fraude and extorsion.
and never leave raking of other men's goods too him by fraud and extortion.
cc av-x vvb vvg pp-f j-jn ng2 n2-j av pno31 p-acp n1 cc n1.
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10715
Yea and men haue a delyght too followe them, and too say, O, such a man of myne acquayntance could well skyll too vse such a practyze and such a tricke.
Yea and men have a delight too follow them, and too say, Oh, such a man of mine acquaintance could well skill too use such a practyze and such a trick.
uh cc n2 vhb dt n1 av vvi pno32, cc av vvb, uh, d dt n1 pp-f po11 n1 vmd av n1 av vvi d dt n1 cc d dt n1.
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10716
Trew it is that couetous folkes will not speake so of them whom they malice.
True it is that covetous folks will not speak so of them whom they malice.
j pn31 vbz cst j n2 vmb xx vvi av pp-f pno32 r-crq pns32 n1.
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10717
For they will say, that villein? he dooth nothing else but catch and scrape on all sydes, there is no trust in him, he is cruel and churlish:
For they will say, that villain? he doth nothing Else but catch and scrape on all sides, there is no trust in him, he is cruel and churlish:
p-acp pns32 vmb vvi, cst n1? pns31 vdz pix av cc-acp vvb cc vvi p-acp d n2, pc-acp vbz dx n1 p-acp pno31, pns31 vbz j cc j:
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10718
and too bee short, euery of them spyteth at his fellow. And so ye see how the couetous sort do rayle one vppon another.
and too be short, every of them spyteth At his fellow. And so you see how the covetous sort do rail one upon Another.
cc av vbi j, d pp-f pno32 vvz p-acp po31 n1. cc av pn22 vvb c-crq dt j n1 vdb vvi pi p-acp n-jn.
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10719
But when a couetous person intendeth too confirme himself in his naughtinesse, and too harden himself in it, and too couer his faultes:
But when a covetous person intends too confirm himself in his naughtiness, and too harden himself in it, and too cover his Faults:
p-acp c-crq dt j n1 vvz av vvi px31 p-acp po31 n1, cc av vvi px31 p-acp pn31, cc av vvi po31 n2:
(39) sermon (DIV2)
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10720
he will say, It is meete that a man should bee forecasting: I knewe such a one and such a one that came foreward by that meane:
he will say, It is meet that a man should be forecasting: I knew such a one and such a one that Come forward by that mean:
pns31 vmb vvi, pn31 vbz j cst dt n1 vmd vbi vvg: pns11 vvd d dt crd cc d dt pi cst vvd av-j p-acp cst j:
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10721
he was a poore fellowe, and had nothing: but he hath behaued himself in such wyse, that he hath hoorded vp well.
he was a poor fellow, and had nothing: but he hath behaved himself in such wise, that he hath hoarded up well.
pns31 vbds dt j n1, cc vhd pix: cc-acp pns31 vhz vvn px31 p-acp d n1, cst pns31 vhz j-vvn p-acp av.
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10722
And how? Marrie he had good policie, and if any man fell intoo his hands, he left his heare behind him,
And how? Marry he had good policy, and if any man fell into his hands, he left his hear behind him,
cc q-crq? uh pns31 vhd j n1, cc cs d n1 vvd p-acp po31 n2, pns31 vvd po31 n1 p-acp pno31,
(39) sermon (DIV2)
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10723
if he left not skin and all.
if he left not skin and all.
cs pns31 vvd xx n1 cc d.
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10724
Thus doo couetous folkes shroud themselues in spoyling men, vnder pretence of good thriftinesse, as they terme it, that is too say, vnder pilling and polling, and such other lyke things.
Thus do covetous folks shroud themselves in spoiling men, under pretence of good thriftiness, as they term it, that is too say, under pilling and polling, and such other like things.
av vdi j n2 vvi px32 p-acp vvg n2, p-acp n1 pp-f j n1, c-acp pns32 vvb pn31, cst vbz av vvb, p-acp vvg cc n-vvg, cc d n-jn av-j n2.
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10725
Therfore wee see how needfull this exhortation of S. Paules is, where he sayth, that all vyces must bee shet out of the doores,
Therefore we see how needful this exhortation of S. Paul's is, where he say, that all vices must be shet out of the doors,
av pns12 vvb c-crq j d n1 pp-f n1 npg1 vbz, c-crq pns31 vvz, cst d n2 vmb vbi zz av pp-f dt n2,
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10726
and that if any man speake of them we must abhore him, & not make a iesting matter of them among vs,
and that if any man speak of them we must abhor him, & not make a jesting matter of them among us,
cc cst cs d n1 vvi pp-f pno32 pns12 vmb vvi pno31, cc xx vvi dt j-vvg n1 pp-f pno32 p-acp pno12,
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10727
for feare least wee bee atteynted with them.
for Fear lest we be attainted with them.
p-acp n1 cs pns12 vbb vvn p-acp pno32.
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10728
And wee must marke also that which he addeth of al vvantonnesse and folish (or fond) talke. For (as I sayd afore) it is certein that whoredome must needes growe lawfull among men,
And we must mark also that which he adds of all wantonness and foolish (or found) talk. For (as I said afore) it is certain that whoredom must needs grow lawful among men,
cc pns12 vmb vvi av cst r-crq pns31 vvz pp-f d n1 cc j (cc j) vvb. c-acp (c-acp pns11 vvd a-acp) pn31 vbz j cst n1 vmb av vvi j p-acp n2,
(39) sermon (DIV2)
575
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10729
when they suffer such prouocations and occasions of naughtinesse:
when they suffer such provocations and occasions of naughtiness:
c-crq pns32 vvb d n2 cc n2 pp-f n1:
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10732
and let vs bee sure that where such lyghtnesse and leaudnesse haue full scope, by and by there must needes bee a Brothelrie,
and let us be sure that where such lyghtnesse and leaudnesse have full scope, by and by there must needs be a Brothelry,
cc vvb pno12 vbi j cst c-crq d n1 cc n1 vhb j n1, p-acp cc p-acp a-acp vmb av vbi dt n1,
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10733
or stewes set vp, not in some one corner of a Citie or towne, but ouer all,
or Stews Set up, not in Some one corner of a city or town, but over all,
cc n2 vvn a-acp, xx p-acp d crd n1 pp-f dt n1 cc n1, cc-acp p-acp d,
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10734
so as no place shall bee cleane, as experience sheweth too much. But yit would not men bee willing too see it so.
so as no place shall be clean, as experience shows too much. But yet would not men be willing too see it so.
av c-acp dx n1 vmb vbi j, c-acp n1 vvz av av-d. p-acp av vmd xx n2 vbb j av vvi pn31 av.
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Image 261
10735
Euery man complaynes now adayes, that there is no more chastitie in the world.
Every man complains now adays, that there is no more chastity in the world.
d n1 vvz av av, cst pc-acp vbz dx dc n1 p-acp dt n1.
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10736
And is it any wonder? For the tyme hath bin that there was some honestie and sobernesse too bee seene in maryed women:
And is it any wonder? For the time hath been that there was Some honesty and soberness too be seen in married women:
cc vbz pn31 d n1? p-acp dt n1 vhz vbn d pc-acp vbds d n1 cc n1 av vbi vvn p-acp vvn n2:
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10737
but now they count it a vertew too bee more than mannish, and too be brazenfaste and vtterly shamelesse.
but now they count it a virtue too be more than mannish, and too be brazenfaste and utterly shameless.
cc-acp av pns32 vvb pn31 dt n1 av vbi av-dc cs j, cc av vbi vvn cc av-j j.
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575
Image 262
10738
And why? will men say that a woman is chaste, if shee bee not well tryed? Ho, no, no.
And why? will men say that a woman is chaste, if she be not well tried? Ho, no, no.
cc q-crq? vmb n2 vvi cst dt n1 vbz j, cs pns31 vbb xx av vvn? uh, uh-dx, uh-dx.
(39) sermon (DIV2)
575
Image 262
10739
Come who will (sayes shee:) if these roysters fall too dallying with mee, tush, I can tell well ynough how too send them away, they shall well fynd to whom they speake,
Come who will (Says she:) if these roisters fallen too dallying with me, tush, I can tell well enough how too send them away, they shall well find to whom they speak,
np1 r-crq vmb (vvz pns31:) cs d n2 vvb av vvg p-acp pno11, uh, pns11 vmb vvi av av-d c-crq av vvb pno32 av, pns32 vmb av vvi p-acp ro-crq pns32 vvb,
(39) sermon (DIV2)
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for I wote how to answer them.
for I wot how to answer them.
c-acp pns11 vvb c-crq pc-acp vvi pno32.
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10741
Thus will a harlot play the chaste wyfe, as though shee were a mirror of all honestie:
Thus will a harlot play the chaste wife, as though she were a mirror of all honesty:
av vmb dt n1 vvb dt j n1, c-acp cs pns31 vbdr dt n1 pp-f d n1:
(39) sermon (DIV2)
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10742
and yit in the meane whyle shee wyll stand at the barryers lyke a man of armes, ageinst all commers that will holde talke with hir of leaudnesse and ribauldrie.
and yet in the mean while she will stand At the barriers like a man of arms, against all comers that will hold talk with his of leaudnesse and ribaldry.
cc av p-acp dt j n1 pns31 vmb vvi p-acp dt n2 av-j dt n1 pp-f n2, p-acp d n2 cst vmb vvi n1 p-acp pno31 pp-f n1 cc n1.
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10743
Now therfore let vs marke well what S. Paule telleth vs heere. For women haue bin suffered a long tyme too bee so vnmeasurable bold:
Now Therefore let us mark well what S. Paul Telleth us Here. For women have been suffered a long time too be so unmeasurable bold:
av av vvb pno12 vvi av r-crq n1 np1 vvz pno12 av. p-acp n2 vhb vbn vvn dt j n1 av vbi av j j:
(39) sermon (DIV2)
575
Image 262
10744
and besydes wanton talke, there are also very garish attyres, that it is very hard too discerne whether they bee men or women:
and besides wanton talk, there Are also very garish attires, that it is very hard too discern whither they be men or women:
cc p-acp j-jn n1, pc-acp vbr av av j n2, cst pn31 vbz av av-j av vvi cs pns32 vbb n2 cc n2:
(39) sermon (DIV2)
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10745
they must haue euery day new deckings and trimmings, and euery day some new disguyzed fashyon or other.
they must have every day new deckings and trimmings, and every day Some new disguyzed fashion or other.
pns32 vmb vhi d n1 j n2 cc n2-vvg, cc d n1 d j vvn n1 cc n-jn.
(39) sermon (DIV2)
575
Image 262
10746
They make thē great cart wheeles lyke Peacockes tayles, that a man cannot passe within three foote of them,
They make them great cart wheels like Peacocks tails, that a man cannot pass within three foot of them,
pns32 vvb pno32 j n1 vvz av-j n2 n2, cst dt n1 vmbx vvi p-acp crd n1 pp-f pno32,
(39) sermon (DIV2)
575
Image 262
10747
but hee shall feele as it were a wynd myll sayle flasking by him. Agein, they haue their ribauldry songes myngled with it.
but he shall feel as it were a wind mill sail flasking by him. Again, they have their ribaldry songs mingled with it.
cc-acp pns31 vmb vvi c-acp pn31 vbdr dt n1 n1 n1 vvg p-acp pno31. av, pns32 vhb po32 n1 n2 vvn p-acp pn31.
(39) sermon (DIV2)
575
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10748
Now what chastitie can there bee where it is so driuen away and banished by force,
Now what chastity can there be where it is so driven away and banished by force,
av q-crq n1 vmb a-acp vbi c-crq pn31 vbz av vvn av cc vvn p-acp n1,
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10749
and on the contrary part, the trumpets sound on all sydes, that euery body should giue ouer themselues too superfluitie and garishnesse,
and on the contrary part, the trumpets found on all sides, that every body should give over themselves too superfluity and garishness,
cc p-acp dt j-jn n1, dt n2 vvb p-acp d n2, cst d n1 vmd vvi p-acp px32 av n1 cc n1,
(39) sermon (DIV2)
575
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10750
and seeke nothing else but too plundge themselues ouer head and eares in it? So then, let vs marke well, that when there is such disorder both in iestures,
and seek nothing Else but too plunge themselves over head and ears in it? So then, let us mark well, that when there is such disorder both in gestures,
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10751
and in countenances, and in talke, and in dauncing, and in all lyke fondnesse, and in all vanities and loocenesse:
and in countenances, and in talk, and in dancing, and in all like fondness, and in all vanities and looseness:
cc p-acp n2, cc p-acp n1, cc p-acp vvg, cc p-acp d av-j n1, cc p-acp d n2 cc n1:
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it is all one as if man should cut trenches from a riuer too conuey the water too him.
it is all one as if man should Cut Trenches from a river too convey the water too him.
pn31 vbz d pi c-acp cs n1 vmd vvi n2 p-acp dt n1 av vvi dt n1 av pno31.
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and drawe it on the other syde, must it not needes haue his course that way? Then if men fall too corrupting of the world after that fashyon, (as in deede it is one of the cunning trickes that the diuell hath vsed a long tyme:) must not all needes go too hauock,
and draw it on the other side, must it not needs have his course that Way? Then if men fallen too corrupting of the world After that fashion, (as in deed it is one of the cunning tricks that the Devil hath used a long time:) must not all needs go too havoc,
cc vvi pn31 p-acp dt j-jn n1, vmb pn31 xx av vhi po31 n1 cst n1? av cs n2 vvb av vvg pp-f dt n1 p-acp d n1, (c-acp p-acp n1 pn31 vbz crd pp-f dt j-jn n2 cst dt n1 vhz vvn dt j n1:) vmb xx d av vvb av n1,
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and bee vtterly past recouery? Yis: and therfore let vs marke well what is sayd vntoo vs heere.
and be utterly passed recovery? Yis: and Therefore let us mark well what is said unto us Here.
cc vbi av-j p-acp n1? np1: cc av vvb pno12 vvi av q-crq vbz vvn p-acp pno12 av.
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For when wee heare these iesters say, What a Gods name: men shall shortly bee at the poynt that they may not laugh and bee-merrie: dauncyng is forbydden:
For when we hear these jesters say, What a God's name: men shall shortly be At the point that they may not laugh and bee-merrie: dancing is forbidden:
p-acp c-crq pns12 vvb d n2 vvb, q-crq dt ng1 n1: n2 vmb av-j vbi p-acp dt n1 cst pns32 vmb xx vvi cc j: vvg vbz j-vvn:
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10757
it shall not bee lawfull for folke too talke toogither:
it shall not be lawful for folk too talk together:
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a good fellowe may not bee so bold as to come in company with a mans daughter, too talke vntoo hir of loue matters:
a good fellow may not be so bold as to come in company with a men daughter, too talk unto his of love matters:
dt j n1 vmb xx vbi av j c-acp pc-acp vvi p-acp n1 p-acp dt ng1 n1, av vvb p-acp pno31 pp-f n1 n2:
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if a man doo but speake too a wyfe, though it bee but in sport, by and by it shall bee turned to a cryme:
if a man do but speak too a wife, though it be but in sport, by and by it shall be turned to a crime:
cs dt n1 vdi cc-acp vvi av dt n1, cs pn31 vbi cc-acp p-acp n1, p-acp cc p-acp pn31 vmb vbi vvn p-acp dt n1:
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and in the ende what will come of it, when there shall bee such stowrenesse and sternnesse in the world? when men speake after that maner, it is all one as if they proclaymed themselues too bee the Diuels proctors and aduocates, too infect and poyson the whole worlde, that there might be nothing but loocenesse,
and in the end what will come of it, when there shall be such stowrenesse and sternness in the world? when men speak After that manner, it is all one as if they proclaimed themselves too be the Devils proctors and advocates, too infect and poison the Whole world, that there might be nothing but looseness,
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and that whoredome and ribaudrie myght reigne in such libertie, as men myght no more thinke it too be sin.
and that whoredom and ribaudrie might Reign in such liberty, as men might no more think it too be since.
cc d n1 cc n1 vmd vvi p-acp d n1, c-acp n2 vmd av-dx av-dc vvi pn31 av vbi n1.
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10762
That in effect is the thing that we haue to beare in mynd. Heerwithall Saint Paule sayeth, that it becommeth well the Saincts:
That in Effect is the thing that we have to bear in mind. Heerwithall Saint Paul Saith, that it becomes well the Saints:
cst p-acp n1 vbz dt n1 cst pns12 vhb pc-acp vvi p-acp n1. av n1 np1 vvz, cst pn31 vvz av dt n2:
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10763
and that is too shewe, that there ought to be no disputing nor replying: but that vyces should bee condemned sharply.
and that is too show, that there ought to be no disputing nor replying: but that vices should be condemned sharply.
cc d vbz av vvg, cst a-acp vmd p-acp vbi dx vvg ccx vvg: cc-acp d n2 vmd vbi vvn av-j.
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10764
For wheruntoo dooth God call vs? Too that poynt must wee come.
For wheruntoo doth God call us? Too that point must we come.
p-acp av vdz np1 vvi pno12? av d n1 vmb pns12 vvi.
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10765
Truely if any man say, men are frayle, and alas if they myght not bee so bold as too cast their eye asyde too giue a pleasant looke,
Truly if any man say, men Are frail, and alas if they might not be so bold as too cast their eye aside too give a pleasant look,
av-j cs d n1 vvi, n2 vbr j, cc uh cs pns32 vmd xx vbi av j c-acp av vvd po32 n1 av av vvi dt j n1,
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10766
but they should bee condemned for it:
but they should be condemned for it:
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10767
I say if mans frayltie myght bee construed so, truely that vyce would eyther bee vtterly lessened, or else made half excuzable.
I say if men frailty might be construed so, truly that vice would either be utterly lessened, or Else made half excuzable.
pns11 vvb cs ng1 n1 vmd vbi vvn av, av-j d n1 vmd d vbi av-j vvn, cc av vvd j-jn j.
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10768
But let vs come to our owne state. God knoweth our infirmities: but he wil not haue vs to welter in them:
But let us come to our own state. God Knoweth our infirmities: but he will not have us to welter in them:
cc-acp vvb pno12 vvi p-acp po12 d n1. np1 vvz po12 n2: cc-acp pns31 vmb xx vhi pno12 pc-acp vvi p-acp pno32:
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for he hath voutsafed to dedicate vs too his seruis.
for he hath vouchsafed to dedicate us too his seruis.
c-acp pns31 vhz vvn pc-acp vvi pno12 av po31 fw-la.
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10770
Now let vs see if wee can make these looce behauyours and all these folies, which are but Satans allurements (as I sayd afore), too agree with the woord Holinesse.
Now let us see if we can make these lose behauyours and all these follies, which Are but Satan allurements (as I said afore), too agree with the word Holiness.
av vvb pno12 vvi cs pns12 vmb vvi d j n2 cc d d n2, r-crq vbr p-acp npg1 n2 (c-acp pns11 vvd a-acp), av vvb p-acp dt n1 n1.
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10771
What is ment by holinesse? It is as much too say, as wee must bee sholed out too offer our selues vntoo God, that he may inioy vs and weeld vs,
What is meant by holiness? It is as much too say, as we must be sholed out too offer our selves unto God, that he may enjoy us and wield us,
q-crq vbz vvn p-acp n1? pn31 vbz p-acp av-d av vvb, c-acp pns12 vmb vbi vvn av av vvi po12 n2 p-acp np1, cst pns31 vmb vvi pno12 cc vvi pno12,
(39) sermon (DIV2)
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10815
but if he see that it boote not, he falleth too threatening and chyding of him,
but if he see that it boot not, he falls too threatening and chiding of him,
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10772
so as wee may bee wholly his, and (too bee short) bee no more atteynted and sullyed with the filthinesse of the worlde.
so as we may be wholly his, and (too be short) be no more attainted and sullied with the filthiness of the world.
av c-acp pns12 vmb vbi av-jn png31, cc (av vbb j) vbi av-dx av-dc vvn cc vvn p-acp dt n1 pp-f dt n1.
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10773
If Holynesse import all this, and that it must bee in vs or else wee shal not bee Gods children:
If Holiness import all this, and that it must be in us or Else we shall not be God's children:
cs n1 vvb d d, cc cst pn31 vmb vbi p-acp pno12 cc av pns12 vmb xx vbi npg1 n2:
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10774
it is not for vs too pleade any more in defence of ribaudrie, that it myght bee taken but for a lyght fault.
it is not for us too plead any more in defence of ribaudrie, that it might be taken but for a Light fault.
pn31 vbz xx p-acp pno12 av vvi d dc p-acp n1 pp-f n1, cst pn31 vmd vbi vvn cc-acp p-acp dt vvi n1.
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Saint Paule therfore bringeth vs backe too the honour that God dooeth vs:
Saint Paul Therefore brings us back too the honour that God doth us:
n1 np1 av vvz pno12 av av dt n1 cst np1 vdz pno12:
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10776
as if he should say, that if it seeme ouer straunge and hard vntoo vs too refreyne from the vanities wherin the worlde delyghteth so much,
as if he should say, that if it seem over strange and hard unto us too refreyne from the vanities wherein the world delighteth so much,
c-acp cs pns31 vmd vvi, cst cs pn31 vvb p-acp j cc j p-acp pno12 av vvi p-acp dt n2 c-crq dt n1 vvz av av-d,
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10777
and wherin men think euen their lyfe too consist, insomuch that the vnbeleeuers thinke not themselues too bee alyue,
and wherein men think even their life too consist, insomuch that the unbelievers think not themselves to be alive,
cc c-crq n2 vvb av po32 n1 av vvi, av cst dt n2 vvb xx px32 pc-acp vbi j,
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vnlesse they may delyght themselues with foolish and wanton dalliance, but that they doo but linger and pyne away:
unless they may delight themselves with foolish and wanton dalliance, but that they do but linger and pine away:
cs pns32 vmb vvi px32 p-acp j cc j-jn n1, cc-acp cst pns32 vdb p-acp vvi cc vvi av:
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when wee bee prouoked too the lyke things:
when we be provoked too the like things:
c-crq pns12 vbb vvn av dt av-j n2:
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wee must consider what honour God hath done vs in voutsafing too dedicate vs too his obedience.
we must Consider what honour God hath done us in vouchsafing too dedicate us too his Obedience.
pns12 vmb vvi r-crq n1 np1 vhz vdn pno12 p-acp vvg av vvb pno12 av po31 n1.
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10781
For what are wee by nature? what is there in vs? Euen from our moothers womb wee bring nothing but disorder, wee bee cursed, we bee saped in sin,
For what Are we by nature? what is there in us? Eve from our mothers womb we bring nothing but disorder, we be cursed, we be saped in since,
p-acp r-crq vbr pns12 p-acp n1? q-crq vbz a-acp p-acp pno12? np1 p-acp po12 ng1 n1 pns12 vvb pix cc-acp n1, pns12 vbb vvn, pns12 vbb vvn p-acp n1,
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and too bee short, from top too toe there is not any peece in vs which is not giuen too euill:
and too be short, from top too toe there is not any piece in us which is not given too evil:
cc av vbi j, p-acp n1 av n1 a-acp vbz xx d n1 p-acp pno12 r-crq vbz xx vvn av j-jn:
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10783
all our members are instruments of sin: nother eyes nor eares, nother mouth, feete, nor hands are exempted.
all our members Are Instruments of since: neither eyes nor ears, neither Mouth, feet, nor hands Are exempted.
d po12 n2 vbr n2 pp-f n1: av-dx n2 ccx n2, av-dx n1, n2, ccx n2 vbr vvn.
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10784
Forasmuch then as wee bee full of all vncleannesse through sin, and yit for all that, God hath now plucked vs backe from it:
Forasmuch then as we be full of all uncleanness through since, and yet for all that, God hath now plucked us back from it:
av av c-acp pns12 vbb j pp-f d n1 p-acp n1, cc av p-acp d d, np1 vhz av vvn pno12 av p-acp pn31:
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is it not reason that wee should be dedicated vnto him, seing he calleth vs too holinesse? And ought not this honorable tytle too restreyne vs, from taking such vnbrydled libertie as euery of vs could fynd in his hart too take in folowing his owne lusts? Too bee short, Saint Paule ment too shewe vs heere,
is it not reason that we should be dedicated unto him, sing he calls us too holiness? And ought not this honourable title too restrain us, from taking such unbridled liberty as every of us could find in his heart too take in following his own Lustiest? Too be short, Saint Paul meant too show us Here,
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how wee may fyght ageinst our wicked lusts.
how we may fight against our wicked Lustiest.
c-crq pns12 vmb vvi p-acp po12 j n2.
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10787
For if we follow our own nature, surely though some man be not inclyned too lecherie,
For if we follow our own nature, surely though Some man be not inclined too lechery,
p-acp cs pns12 vvb po12 d n1, av-j c-acp d n1 vbb xx vvn av n1,
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10788
yit shall he haue other vyces:
yet shall he have other vices:
av vmb pns31 vhb j-jn n2:
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10789
yea & we haue all vyces in vs, but that we be restreyned by Gods brydle:
yea & we have all vices in us, but that we be restrained by God's bridle:
uh cc pns12 vhb d n2 p-acp pno12, cc-acp cst pns12 vbb vvn p-acp npg1 n1:
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10790
and yit doth euery man beguyle him self on his owne behalf.
and yet does every man beguile him self on his own behalf.
cc av vdz d n1 vvi pno31 n1 p-acp po31 d n1.
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10791
Now what is too bee doone? Wee must not spare our selues, but rather fight ageinst our selues.
Now what is to be done? we must not spare our selves, but rather fight against our selves.
av q-crq vbz pc-acp vbi vdn? pns12 vmb xx vvi po12 n2, cc-acp av-c vvi p-acp po12 n2.
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10792
Let vs not bee dismayd though the Diuell bee so suttle, and wee so tender and so easie too bee soone shaken downe:
Let us not be dismayed though the devil be so subtle, and we so tender and so easy too be soon shaken down:
vvb pno12 xx vbi vvn cs dt n1 vbb av j, cc pns12 av j cc av j av vbi av vvn a-acp:
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10793
but let vs consider how God calleth vs too the contrarie. And what is that? Too be holy in him.
but let us Consider how God calls us too the contrary. And what is that? Too be holy in him.
cc-acp vvb pno12 vvi c-crq np1 vvz pno12 av dt n-jn. cc q-crq vbz d? av vbb j p-acp pno31.
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10794
The thing therfore that Saint Paule ment too say in the first place, is that he armeth vs by setting before vs the state wheruntoo God hath voutsafed too call vs through his goodnesse, too the intent that euery man should gather strength,
The thing Therefore that Saint Paul meant too say in the First place, is that he armeth us by setting before us the state wheruntoo God hath vouchsafed too call us through his Goodness, too the intent that every man should gather strength,
dt n1 av d n1 np1 vvd av vvb p-acp dt ord n1, vbz cst pns31 vvz pno12 p-acp vvg p-acp pno12 dt n1 av np1 vhz vvn av vvb pno12 p-acp po31 n1, av dt n1 cst d n1 vmd vvi n1,
(39) sermon (DIV2)
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10795
and not giue any way too Satan:
and not give any Way too Satan:
cc xx vvi d n1 av np1:
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10796
but that although wee bee sore layd at, yit wee should not yeeld him the victorie,
but that although we be soar laid At, yet we should not yield him the victory,
cc-acp cst cs pns12 vbb av-j vvn p-acp, av pns12 vmd xx vvi pno31 dt n1,
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10797
bycause God hath chozen vs vntoo all clennesse.
Because God hath chozen us unto all cleanness.
c-acp np1 vhz vvn pno12 p-acp d n1.
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10798
And after he hath drawen vs so by gentlenesse, he dooth also set downe an horrible manace,
And After he hath drawn us so by gentleness, he doth also Set down an horrible menace,
cc c-acp pns31 vhz vvn pno12 av p-acp n1, pns31 vdz av vvi a-acp dt j n1,
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10799
and which ought too make the heares too stand vp vppon our heads: and therby wee see how God indeuereth too win vs too him by all meanes.
and which ought too make the hears too stand up upon our Heads: and thereby we see how God indeuereth too win us too him by all means.
cc r-crq vmd av vvi dt n2 av vvb a-acp p-acp po12 n2: cc av pns12 vvb c-crq np1 vvz av vvi pno12 av pno31 p-acp d n2.
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10800
When he sayeth, You bee Saynts or Holy ones:
When he Saith, You be Saints or Holy ones:
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10801
therin God vseth sweetnes and gentlenesse, as if he should say, my children, bethink your selues,
therein God uses sweetness and gentleness, as if he should say, my children, bethink your selves,
av np1 vvz n1 cc n1, c-acp cs pns31 vmd vvi, po11 n2, vvb po22 n2,
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10802
for I haue not created you too liue at alauenture in this worlde, but I haue therwithall adopted you, too the intent too call you too the heauenly heritage.
for I have not created you too live At alauenture in this world, but I have therewithal adopted you, too the intent too call you too the heavenly heritage.
c-acp pns11 vhb xx vvn pn22 av vvi p-acp n1 p-acp d n1, cc-acp pns11 vhb av vvn pn22, av dt n1 av vvb pn22 av dt j n1.
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10803
Now then, seeing I haue redeemed you with the blud of my sonne, and giuen you my spirit too dwell in you, too the end you should bee my temples, and I bee woorshipped there:
Now then, seeing I have redeemed you with the blood of my son, and given you my Spirit too dwell in you, too the end you should be my Temples, and I be worshipped there:
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10804
will you now go and giue your selues too all leaudnesse agein ▪ and in sted of being my temples, become styes for swyne,
will you now go and give your selves too all leaudnesse again ▪ and in stead of being my Temples, become sties for Swine,
vmb pn22 av vvi cc vvb po22 n2 av d n1 av ▪ cc p-acp n1 pp-f vbg po11 n2, vvb n2 p-acp n1,
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10805
and suffer your affections too bee as dirt and dung too defyle you withall, and fall too wallowing agein in the myre,
and suffer your affections too be as dirt and dung too defile you withal, and fallen too wallowing again in the mire,
cc vvb po22 n2 av vbi p-acp n1 cc n1 av vvi pn22 av, cc vvi av vvg av p-acp dt n1,
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10806
after yee haue bin wasshed and made cleane? If yee will be my children, hold yee in the plyght that I haue set you.
After ye have been washed and made clean? If ye will be my children, hold ye in the plight that I have Set you.
c-acp pn22 vhb vbn vvn cc vvd av-j? cs pn22 vmb vbi po11 n2, vvb pn22 p-acp dt n1 cst pns11 vhb vvn pn22.
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10807
After this maner dooth God proceede with vs, too drawe vs too him, as though he did (as yee would say) half flatter vs. And on the other syde,
After this manner doth God proceed with us, too draw us too him, as though he did (as ye would say) half flatter us And on the other side,
p-acp d n1 vdz np1 vvi p-acp pno12, av vvb pno12 av pno31, c-acp cs pns31 vdd (c-acp pn22 vmd vvi) j-jn vvi pno12 cc p-acp dt j-jn n1,
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10808
bycause he sees vs cold, and that wee abuze his pacience, and are not touched too the quicke with his grace when he vttereth it,
Because he sees us cold, and that we abuze his patience, and Are not touched too the quick with his grace when he uttereth it,
c-acp pns31 vvz pno12 n-jn, cc cst pns12 n1 po31 n1, cc vbr xx vvn av dt j p-acp po31 n1 c-crq pns31 vvz pn31,
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10809
but followe still our owne lusts:
but follow still our own Lustiest:
cc-acp vvb av po12 d n2:
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10810
he threateneth vs lyke a father who perceyuing his chyld too bee vnruly, and not of so free disposition as too bee wonne at the first: (sayeth thus vntoo him:) Wotest thou what? Though I haue cockered thee and suffered much at thy hand,
he threateneth us like a father who perceiving his child too be unruly, and not of so free disposition as too be won At the First: (Saith thus unto him:) Wotest thou what? Though I have cockered thee and suffered much At thy hand,
pns31 vvz pno12 av-j dt n1 r-crq vvg po31 n1 av vbi j, cc xx pp-f av j n1 c-acp av vbi vvn p-acp dt ord: (vvz av p-acp pno31:) vv2 pns21 q-crq? cs pns11 vhb vvn pno21 cc vvd av-d p-acp po21 n1,
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10811
yit must thou behaue thy self otherwyse, and play the good chyld towards mee, or else go too the diuell.
yet must thou behave thy self otherwise, and play the good child towards me, or Else go too the Devil.
av vmb pns21 vvi po21 n1 av, cc vvi dt j n1 p-acp pno11, cc av vvb av dt n1.
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10812
If thou wilt needs continew still in thy naughtinesse, get thee too the gallows:
If thou wilt needs continue still in thy naughtiness, get thee too the gallows:
cs pns21 vm2 av vvi av p-acp po21 n1, vvb pno21 av dt n2:
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10813
for I am not a father that will suffer my self too bee so mocked without redressing of it.
for I am not a father that will suffer my self too be so mocked without redressing of it.
c-acp pns11 vbm xx dt n1 cst vmb vvi po11 n1 av vbi av vvn p-acp vvg pp-f pn31.
(39) sermon (DIV2)
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10817
and therin wee see what care he hath of our welfare, as I sayd afore. Saint Paule therefore, after he hath told vs that wee bee Saintes:
and therein we see what care he hath of our welfare, as I said afore. Saint Paul Therefore, After he hath told us that we be Saints:
cc av pns12 vvb r-crq n1 pns31 vhz pp-f po12 n1, c-acp pns11 vvd a-acp. n1 np1 av, c-acp pns31 vhz vvn pno12 d pns12 vbb n2:
(39) sermon (DIV2)
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10818
addeth, that no couetous person, no lechour, nor no vncleane man shall enter into the kingdome of God, nor haue any part of the heritage that is purchaced for vs. This threatning (as I sayd) ought too scare vs all,
adds, that no covetous person, no lechour, nor no unclean man shall enter into the Kingdom of God, nor have any part of the heritage that is purchased for us This threatening (as I said) ought too scare us all,
vvz, cst dx j n1, dx n1, ccx dx j n1 vmb vvi p-acp dt n1 pp-f np1, ccx vhb d n1 pp-f dt n1 cst vbz vvn p-acp pno12 d vvg (c-acp pns11 vvd) vmd av vvi pno12 d,
(39) sermon (DIV2)
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10819
or else wee bee too blockishe.
or Else we be too blockish.
cc av pns12 vbb av j.
(39) sermon (DIV2)
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10820
What a thing is it that wee should bee berefte of Gods kingdome? And by the way wee must marke well the woordes that he vseth:
What a thing is it that we should be bereft of God's Kingdom? And by the Way we must mark well the words that he uses:
q-crq dt n1 vbz pn31 cst pns12 vmd vbi vvn pp-f npg1 n1? cc p-acp dt n1 pns12 vmb vvi av dt n2 cst pns31 vvz:
(39) sermon (DIV2)
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10821
for he sayth, that vvee shal not possesse the kingdome of God and of Christ. Not that they be twoo dyuers kingdomes:
for he say, that we shall not possess the Kingdom of God and of christ. Not that they be twoo Diverse kingdoms:
c-acp pns31 vvz, cst pns12 vmb xx vvi dt n1 pp-f np1 cc pp-f np1. xx cst pns32 vbb crd j n2:
(39) sermon (DIV2)
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10822
but too expresse the better how that inheritance belongeth vntoo vs, namely not by birthryght, nor yit by our owne purchace, but by free gift.
but too express the better how that inheritance belongeth unto us, namely not by birthryght, nor yet by our own purchase, but by free gift.
cc-acp av vvi dt jc c-crq d n1 vvz p-acp pno12, av xx p-acp j, ccx av p-acp po12 d vvi, cc-acp p-acp j n1.
(39) sermon (DIV2)
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10823
The kingdome of God then is the heauenly lyfe, and al our whole happinesse.
The Kingdom of God then is the heavenly life, and all our Whole happiness.
dt n1 pp-f np1 av vbz dt j n1, cc d po12 j-jn n1.
(39) sermon (DIV2)
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10824
For out of God what can wee haue but all vnhappynesse? Therefore if wee bee banished out of Gods kingdome, we must needs be plundged in all miserie.
For out of God what can we have but all unhappiness? Therefore if we be banished out of God's Kingdom, we must needs be plunge in all misery.
p-acp av pp-f np1 r-crq vmb pns12 vhi p-acp d n1? av cs pns12 vbb vvn av pp-f npg1 n1, pns12 vmb av vbi n1 p-acp d n1.
(39) sermon (DIV2)
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10825
But it is expresly sayd, too bee the kingdome of Christ:
But it is expressly said, too be the Kingdom of christ:
p-acp pn31 vbz av-j vvn, av vbi dt n1 pp-f np1:
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10826
and why? Bycause it was purchaced vs by his blud, and also bycause wee bee now restored agein too the state from whence wee were falne in our father Adam.
and why? Because it was purchased us by his blood, and also Because we be now restored again too the state from whence we were fallen in our father Adam.
cc q-crq? c-acp pn31 vbds vvn pno12 p-acp po31 n1, cc av c-acp pns12 vbb av vvn av av dt n1 p-acp c-crq pns12 vbdr vvn p-acp po12 n1 np1.
(39) sermon (DIV2)
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10827
Agein, wee knowe that the inheritance is giuen vs in our Lord Iesus Christ, to the intent that we being his members,
Again, we know that the inheritance is given us in our Lord Iesus christ, to the intent that we being his members,
av, pns12 vvb cst dt n1 vbz vvn pno12 p-acp po12 n1 np1 np1, p-acp dt n1 cst pns12 vbg po31 n2,
(39) sermon (DIV2)
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10828
and adopted of God by his meanes, should also bee parttakers of that which is peculiar too him.
and adopted of God by his means, should also be partakers of that which is peculiar too him.
cc vvn pp-f np1 p-acp po31 n2, vmd av vbi n2 pp-f d r-crq vbz j av pno31.
(39) sermon (DIV2)
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10829
In the first too the Hebrewes he is called the heire of all things: and is that too shell vs vtterly out? No:
In the First too the Hebrews he is called the heir of all things: and is that too shell us utterly out? No:
p-acp dt ord av dt njpg2 pns31 vbz vvn dt n1 pp-f d n2: cc vbz d av n1 pno12 av-j av? uh-dx:
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10830
but bycause wee cannot otherwyse bee taken for Gods children, but by being incorporated intoo the bodie of our Lord Iesus Christ, to whom all belongeth.
but Because we cannot otherwise be taken for God's children, but by being incorporated into the body of our Lord Iesus christ, to whom all belongeth.
cc-acp c-acp pns12 vmbx av vbi vvn p-acp npg1 n2, cc-acp p-acp vbg vvn p-acp dt n1 pp-f po12 n1 np1 np1, p-acp ro-crq d vvz.
(39) sermon (DIV2)
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10831
Now then, if wee should bee reiected of God, if wee should bee cut of from all the benefytes which haue bin purchaced for vs by our Lord Iesus Christ,
Now then, if we should be rejected of God, if we should be Cut of from all the benefits which have been purchased for us by our Lord Iesus christ,
av av, cs pns12 vmd vbi vvn pp-f np1, cs pns12 vmd vbi vvn pp-f p-acp d dt n2 r-crq vhb vbn vvn p-acp pno12 p-acp po12 n1 np1 np1,
(39) sermon (DIV2)
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& that this should come to passe through our owne vnthankfulnesse.
& that this should come to pass through our own unthankfulness.
cc cst d vmd vvi pc-acp vvi p-acp po12 d n1.
(39) sermon (DIV2)
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10833
Alas, should wee not bee too too blockish? Yea, and for the better expressing thereof Saint Paule vseth the woord Heritage or Inheritance.
Alas, should we not be too too blockish? Yea, and for the better expressing thereof Saint Paul uses the word Heritage or Inheritance.
np1, vmd pns12 xx vbi av av j? uh, cc p-acp dt av-jc vvg av n1 np1 vvz dt n1 n1 cc n1.
(39) sermon (DIV2)
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10834
As if he should say, if yee were heires of Gods kingdome from your moothers wombe, consider how great a greef it ought too be vntoo you too bee set besyde it.
As if he should say, if ye were Heirs of God's Kingdom from your mothers womb, Consider how great a grief it ought too be unto you too be Set beside it.
p-acp cs pns31 vmd vvi, cs pn22 vbdr n2 pp-f npg1 n1 p-acp po22 ng1 n1, vvb c-crq j dt n1 pn31 vmd av vbi p-acp pn22 av vbi vvn p-acp pn31.
(39) sermon (DIV2)
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10835
But now vnderstand you, that the kingdome of God is communicated vntoo you by our Lord Iesus Christ,
But now understand you, that the Kingdom of God is communicated unto you by our Lord Iesus christ,
p-acp av vvb pn22, cst dt n1 pp-f np1 vbz vvn p-acp pn22 p-acp po12 n1 np1 np1,
(39) sermon (DIV2)
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10836
bycause he hath purchaced it for you, and made you his brethren and fellowes. And vnderstand yee besides, that it is bycause God hath adopted you freely:
Because he hath purchased it for you, and made you his brothers and Fellows. And understand ye beside, that it is Because God hath adopted you freely:
c-acp pns31 vhz vvn pn31 p-acp pn22, cc vvd pn22 po31 n2 cc n2. cc vvb pn22 a-acp, cst pn31 vbz c-acp n1 vhz vvn pn22 av-j:
(39) sermon (DIV2)
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10837
and yit you haue it not by birthryght, nother can yee say that it is your owne, otherwyze than by free gift.
and yet you have it not by birthryght, neither can ye say that it is your own, otherwyze than by free gift.
cc av pn22 vhb pn31 xx p-acp j, av-dx vmb pn22 vvi cst pn31 vbz po22 d, av cs p-acp j n1.
(39) sermon (DIV2)
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Now then, seeing it is a state of inheritance:
Now then, seeing it is a state of inheritance:
av av, vvg pn31 vbz dt n1 pp-f n1:
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10839
will yee bee so leaud as to looze such a benefite when it is offered you? Shall God inuyte you so graciously too his glory, shall he offer you all the ioy and happynes of the kingdome of heauen, shall he match you with his owne sonne,
will ye be so lewd as to looze such a benefit when it is offered you? Shall God inuyte you so graciously too his glory, shall he offer you all the joy and happiness of the Kingdom of heaven, shall he match you with his own son,
vmb pn22 vbi av j c-acp pc-acp vvi d dt n1 c-crq pn31 vbz vvn pn22? vmb np1 av pn22 av av-j av po31 n1, vmb pns31 vvi pn22 d dt n1 cc n1 pp-f dt n1 pp-f n1, vmb pns31 vvi pn22 p-acp po31 d n1,
(39) sermon (DIV2)
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and by that meane make you too possesse all the good things that you can wishe:
and by that mean make you too possess all the good things that you can wish:
cc p-acp d j vvb pn22 av vvi d dt j n2 cst pn22 vmb vvi:
(39) sermon (DIV2)
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and shall all this be nothing woorth to you, but that you will needes hold scorne of it and refuze it? How can Satan so farre ouermayster you? Wee see then how Saint Paule ment too waken vs heere earnestly by all meanes, too the intent that if wee cannot bee drawen wholly vntoo God by loue, at leastwyze yit threatening may doo vs some good,
and shall all this be nothing worth to you, but that you will needs hold scorn of it and refuse it? How can Satan so Far ouermayster you? we see then how Saint Paul meant too waken us Here earnestly by all means, too the intent that if we cannot be drawn wholly unto God by love, At leastwyze yet threatening may do us Some good,
cc vmb d d vbb pix j p-acp pn22, cc-acp cst pn22 vmb av vvi n1 pp-f pn31 cc vvi pn31? q-crq vmb np1 av av-j vvb pn22? pns12 vvb av q-crq n1 np1 vvd av vvb pno12 av av-j p-acp d n2, av dt n1 cst cs pns12 vmbx vbi vvn av-jn p-acp np1 p-acp n1, p-acp av av vvg vmb vdi pno12 d j,
(39) sermon (DIV2)
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10842
and moue vs too yeeld, that our desyres may by that meane be brydled, and our lusts not ouerflow so outrageously,
and move us too yield, that our Desires may by that mean be bridled, and our Lustiest not overflow so outrageously,
cc vvb pno12 av vvi, cst po12 n2 vmb p-acp d j vbb vvn, cc po12 n2 xx vvi av av-j,
(39) sermon (DIV2)
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10843
but that sith God sheweth himself our Iudge, wee may at leastwyze refrayne too resist him:
but that sith God shows himself our Judge, we may At leastwyze refrain too resist him:
cc-acp d c-acp np1 vvz px31 po12 n1, pns12 vmb p-acp av vvi av vvi pno31:
(39) sermon (DIV2)
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10844
for that is all one as if wee would openly runne rushing ageinst him.
for that is all one as if we would openly run rushing against him.
c-acp d vbz d pi c-acp cs pns12 vmd av-j vvi vvg p-acp pno31.
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10845
Seeing that he with his owne holy mouth hath auowed vs too bee banished from the kingdome of heauen:
Seeing that he with his own holy Mouth hath avowed us too be banished from the Kingdom of heaven:
vvg cst pns31 p-acp po31 d j n1 vhz j-vvn pno12 av vbi vvn p-acp dt n1 pp-f n1:
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10846
if wee notwithstanding doo make none account of the thinges that he telleth vs: what a dealing is that?
if we notwithstanding do make none account of the things that he Telleth us: what a dealing is that?
cs pns12 p-acp vdi vvi pi n1 pp-f dt n2 cst pns31 vvz pno12: r-crq dt n-vvg vbz d?
(39) sermon (DIV2)
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10847
Furthermore whereas Saint Paule sayeth, that nother whoremoongers, nor cuetous men, nor vncleane persons shall enter intoo the kingdome of God:
Furthermore whereas Saint Paul Saith, that neither whoremoongers, nor cuetous men, nor unclean Persons shall enter into the Kingdom of God:
av cs n1 np1 vvz, cst av-dx n2, ccx j n2, ccx j n2 vmb vvi p-acp dt n1 pp-f np1:
(39) sermon (DIV2)
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10848
he meaneth not that all such as haue offended and doone amisse, are reiected of God.
he means not that all such as have offended and done amiss, Are rejected of God.
pns31 vvz xx cst d d c-acp vhb vvn cc vdn av, vbr vvn pp-f np1.
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10849
For who is he that can say, he is cleere of all the vyces that are reherced heere? But he meaneth the whoremoongers, couetous persons,
For who is he that can say, he is clear of all the vices that Are rehearsed Here? But he means the whoremoongers, covetous Persons,
p-acp r-crq vbz pns31 cst vmb vvi, pns31 vbz j pp-f d dt n2 cst vbr vvn av? p-acp pns31 vvz dt n2, j n2,
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10850
and looce liuers that take pleasure in their lustes, and are hardened in them, and are so settled in the filthinesse of them,
and lose livers that take pleasure in their lusts, and Are hardened in them, and Are so settled in the filthiness of them,
cc j n2 cst vvb n1 p-acp po32 n2, cc vbr vvn p-acp pno32, cc vbr av vvn p-acp dt n1 pp-f pno32,
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10851
as there is not any more feare of God in them too hold them backe.
as there is not any more Fear of God in them too hold them back.
c-acp pc-acp vbz xx d dc n1 pp-f np1 p-acp pno32 av vvi pno32 av.
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10852
Wee heare what he sayeth too the Corinthians, where hauing made a greater beadroll of the same and other vyces,
we hear what he Saith too the Corinthians, where having made a greater beadroll of the same and other vices,
pns12 vvb r-crq pns31 vvz av dt njp2, c-crq vhg vvn dt jc n1 pp-f dt d cc j-jn n2,
(39) sermon (DIV2)
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10853
and hauing first vttered the lyke sentence, telling them that all such as are giuen too those vyces shall neuer come in the kingdome of God:
and having First uttered the like sentence, telling them that all such as Are given too those vices shall never come in the Kingdom of God:
cc vhg ord vvd dt av-j n1, vvg pno32 cst d d c-acp vbr vvn av d n2 vmb av-x vvi p-acp dt n1 pp-f np1:
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10854
he sayeth, and such haue you bin. He sheweth that the faythfull also had bin steyned with the lyke corruptions.
he Saith, and such have you been. He shows that the faithful also had been stained with the like corruptions.
pns31 vvz, cc d vhb pn22 vbn. pns31 vvz cst dt j av vhd vbn vvn p-acp dt av-j n2.
(39) sermon (DIV2)
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10855
But yee bee washed and made cleane, (sayeth he) yee bee sanctifyed by Gods holy spirit,
But ye be washed and made clean, (Saith he) ye be sanctified by God's holy Spirit,
p-acp pn22 vbb vvn cc vvd av-j, (vvz pns31) pn22 vbi vvn p-acp npg1 j n1,
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and through the blud of our Lord Iesus Christ.
and through the blood of our Lord Iesus christ.
cc p-acp dt n1 pp-f po12 n1 np1 np1.
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10857
As if he should say, by nature yee were miserable, and folke giuen too all leaudnesse.
As if he should say, by nature ye were miserable, and folk given too all leaudnesse.
p-acp cs pns31 vmd vvi, p-acp n1 pn22 vbdr j, cc n1 vvn av d n1.
(39) sermon (DIV2)
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10858
The willingnesse and desyre that you haue now too serue God, came not of your selues,
The willingness and desire that you have now too serve God, Come not of your selves,
dt n1 cc vvi cst pn22 vhb av av vvi np1, vvd xx pp-f po22 n2,
(39) sermon (DIV2)
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10859
but of Gods drawing of you vntoo him, that wheras you were erst as wyld beastes, he hath brought you vntoo his obedience:
but of God's drawing of you unto him, that whereas you were erst as wild beasts, he hath brought you unto his Obedience:
cc-acp pp-f ng1 vvg pp-f pn22 p-acp pno31, cst cs pn22 vbdr av p-acp j n2, pns31 vhz vvn pn22 p-acp po31 n1:
(39) sermon (DIV2)
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10860
wheras yee were foule and vncleane, he hath washed you with the blud of our Lord Iesus Christ:
whereas ye were foul and unclean, he hath washed you with the blood of our Lord Iesus christ:
cs pn22 vbdr j cc j, pns31 vhz vvn pn22 p-acp dt n1 pp-f po12 n1 np1 np1:
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10861
and wheras you were vnholy, he hath made you holy by his holy Ghost. And therfore fall not too wallowing and plundging of your selues agein intoo vncleannesse.
and whereas you were unholy, he hath made you holy by his holy Ghost. And Therefore fallen not too wallowing and plundging of your selves again into uncleanness.
cc cs pn22 vbdr j, pns31 vhz vvn pn22 j p-acp po31 j n1. cc av vvb xx av vvg cc vvg pp-f po22 n2 av p-acp n1.
(39) sermon (DIV2)
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10862
Thus the trew meaning of those woordes is in effect, that the wicked and such as lead an awlesse and lawlesse lyfe, that is too say, such as fyght not ageinst their lustes,
Thus the true meaning of those words is in Effect, that the wicked and such as led an awless and lawless life, that is too say, such as fight not against their lusts,
av dt j n1 pp-f d n2 vbz p-acp n1, cst dt j cc d c-acp vvi dt j cc j n1, cst vbz av vvb, d c-acp vvb xx p-acp po32 n2,
(39) sermon (DIV2)
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10863
but delyght in naughtinesse, shall neuer come in the kingdome of God.
but delight in naughtiness, shall never come in the Kingdom of God.
cc-acp vvb p-acp n1, vmb av-x vvi p-acp dt n1 pp-f np1.
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10864
For first of all, if the faythfull bee not renewed at their birth by the spirit of God:
For First of all, if the faithful be not renewed At their birth by the Spirit of God:
p-acp ord pp-f d, cs dt j vbb xx vvn p-acp po32 n1 p-acp dt n1 pp-f np1:
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10865
they bee steyned with the sinnes wheruntoo mankynd is subiect, yea and wee see some that are wholy giuen vntoo them.
they be stained with the Sins wheruntoo mankind is Subject, yea and we see Some that Are wholly given unto them.
pns32 vbb vvn p-acp dt n2 av n1 vbz j-jn, uh cc pns12 vvb d cst vbr av-jn vvn p-acp pno32.
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10866
And albeit that our Lord haue wrought in vs by his holy spirit: it dooth not therfore followe that wee bee so well reformed at the first day,
And albeit that our Lord have wrought in us by his holy Spirit: it doth not Therefore follow that we be so well reformed At the First day,
cc cs cst po12 n1 vhb vvn p-acp pno12 p-acp po31 j n1: pn31 vdz xx av vvi cst pns12 vbb av av vvn p-acp dt ord n1,
(39) sermon (DIV2)
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10867
as there is no more euill in vs. For wee must bee fayne too keepe continuall battell through repentance, all our lyfe long.
as there is no more evil in us For we must be fain too keep continual battle through Repentance, all our life long.
c-acp pc-acp vbz dx av-dc j-jn p-acp pno12 c-acp pns12 vmb vbi j av vvi j n1 p-acp n1, d po12 n1 av-j.
(39) sermon (DIV2)
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10868
And repentance should take no place, if wee felt not sinne dwelling styll within vs. Therfore it suffyzeth that it reigne not in vs,
And Repentance should take no place, if we felt not sin Dwelling still within us Therefore it suffyzeth that it Reign not in us,
cc n1 vmd vvi dx n1, cs pns12 vvd xx n1 vvg av p-acp pno12 av pn31 vvz cst pn31 n1 xx p-acp pno12,
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10869
as S. Paule exhorteth vs in the sixth too the Romanes.
as S. Paul exhorteth us in the sixth too the Romans.
c-acp n1 np1 vvz pno12 p-acp dt ord av dt njp2.
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10870
There S. Paule telleth them too whom he speaketh, that if they looke vppon their former life, they must needes be ashamed,
There S. Paul Telleth them too whom he speaks, that if they look upon their former life, they must needs be ashamed,
a-acp np1 np1 vvz pno32 av ro-crq pns31 vvz, cst cs pns32 vvb p-acp po32 j n1, pns32 vmb av vbi j,
(39) sermon (DIV2)
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10871
bycause they were so strayed away, that they had forgotten God and all vertew and honestie.
Because they were so strayed away, that they had forgotten God and all virtue and honesty.
c-acp pns32 vbdr av vvn av, cst pns32 vhd vvn np1 cc d n1 cc n1.
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10872
Yee cannot (sayth he) remember what yee were before yee were conuerted too the beleefe of the Gospell,
Ye cannot (say he) Remember what ye were before ye were converted too the belief of the Gospel,
pn22 vmbx (vvz pns31) vvb r-crq pn22 vbdr c-acp pn22 vbdr vvn av dt n1 pp-f dt n1,
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but yee must needes cast downe your eyes with great shame.
but ye must needs cast down your eyes with great shame.
cc-acp pn22 vmb av vvi a-acp po22 n2 p-acp j n1.
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10874
And yit notwithstanding he telleth them, that sinne must not now reigne in our mortall bodyes, although it dwell there still.
And yet notwithstanding he Telleth them, that sin must not now Reign in our Mortal bodies, although it dwell there still.
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10875
In deede it were too bee wished that there were no sinne dwelling in vs, and that wee were all lyke the Angels of heauen.
In deed it were to be wished that there were no sin Dwelling in us, and that we were all like the Angels of heaven.
p-acp n1 pn31 vbdr pc-acp vbi vvn cst pc-acp vbdr dx n1 vvg p-acp pno12, cc cst pns12 vbdr d av-j dt n2 pp-f n1.
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10876
But Saint Paule knowing well that wee cannot atteyne too that so long as wee dwell in this world,
But Saint Paul knowing well that we cannot attain too that so long as we dwell in this world,
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10877
and vntyll wee haue put off our corruption, and bee dispatched of this transitorie lyfe:
and until we have put off our corruption, and be dispatched of this transitory life:
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10878
wylleth vs yit at leastwize, that sinne should not reigne in vs. So then, although wee bee steyned with many vyces,
willeth us yet At leastwize, that sin should not Reign in us So then, although we be stained with many vices,
vvz pno12 av p-acp av, cst n1 vmd xx vvi p-acp pno12 av av, cs pns12 vbb vvn p-acp d n2,
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10879
yit let vs so fyght ageinst them, that they may not become heynous crymes, as though wee rebelled ageinst God,
yet let us so fight against them, that they may not become heinous crimes, as though we rebelled against God,
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10880
but continew onely as infirmities, so as wee beseeche God too forgiue vs them quite and cleane, acknowledging that wee haue neede too obteyne mercy dayly, accordingly as it is not without cause that he teacheth vs too aske forgiuenesse of our sinnes.
but continue only as infirmities, so as we beseech God too forgive us them quite and clean, acknowledging that we have need too obtain mercy daily, accordingly as it is not without cause that he Teaches us too ask forgiveness of our Sins.
cc-acp vvb av-j p-acp n2, av c-acp pns12 vvb np1 av vvb pno12 dt vvi cc av-j, vvg cst pns12 vhb n1 av vvi n1 av-j, av-vvg c-acp pn31 vbz xx p-acp n1 cst pns31 vvz pno12 av vvi n1 pp-f po12 n2.
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10881
And so yee see how that saying is too bee vnderstoode.
And so ye see how that saying is too bee understood.
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10882
Now furthermore S. Paul addeth (as wee haue seen alredy to the Galathians) that couetous folkes are Idolaters.
Now furthermore S. Paul adds (as we have seen already to the Galatians) that covetous folks Are Idolaters.
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10883
Truely this matter were well woorthy too bee discoursed more at length, and there is nothing spoken of it which may not bee spoken agein. Truly this matter were well worthy too be discoursed more At length, and there is nothing spoken of it which may not be spoken again.
av-j d n1 vbdr av j av vbi vvn av-dc p-acp n1, cc pc-acp vbz pix vvn pp-f pn31 r-crq vmb xx vbi vvn av.
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10884
Howbeeit forasmuch as in handling the Epistle too the Galathians, I declared there why S. Paule calleth Couetous folkes Idolaters:
Howbeit forasmuch as in handling the Epistle too the Galatians, I declared there why S. Paul calls Covetous folks Idolaters:
a-acp av c-acp p-acp vvg dt n1 av dt np2, pns11 vvd a-acp c-crq np1 np1 vvz j ng2 n2:
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10885
it shall suffyze too touche the pith of the matter in fewe woordes. For as touching other vyces, they doo in deede make vs too forget God.
it shall suffyze too touch the pith of the matter in few words. For as touching other vices, they do in deed make us too forget God.
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10886
What are the inordinate lustes of our fleshe euerychone of them, but Idols? for euery man is haryed away after the things that he desyreth,
What Are the inordinate lusts of our Flesh everyone of them, but Idols? for every man is harried away After the things that he desireth,
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10887
so as he setteth all his hart and mynd vppon them, and forgetteth God.
so as he sets all his heart and mind upon them, and forgetteth God.
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10888
Therefore it may well bee sayd, that all wicked lustes are Idols that impeache the maiestie of God,
Therefore it may well be said, that all wicked lusts Are Idols that impeach the majesty of God,
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10889
and prouoke vs too stryue ageinst him, yea and too shake of his yoke, and too betake our selues vntoo Satan.
and provoke us too strive against him, yea and too shake of his yoke, and too betake our selves unto Satan.
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10890
Neuerthelesse, Couetousnesse is iustly called Idolatry, bycause it is certeyne that when a man dooth once giue himselfe theruntoo, he •etteth his whole felicitie therin.
Nevertheless, Covetousness is justly called Idolatry, Because it is certain that when a man doth once give himself theruntoo, he •etteth his Whole felicity therein.
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10891
He is not lyke a Glu•ton, who hath some remorse and shame of his naughtinesse: nor lyke a drunkard, a whoremoonger, or a blasphemer.
He is not like a Glu•ton, who hath Some remorse and shame of his naughtiness: nor like a drunkard, a whoremoonger, or a blasphemer.
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10892
For there is yit some shamefastenesse in them.
For there is yet Some shamefastenesse in them.
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10893
And why? Bycause they cannot so blynd men, but that they wyll speake shame of them for it.
And why? Because they cannot so blind men, but that they will speak shame of them for it.
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10894
And although the whole world clapped their handes at them, and knew no whit of their leaudnesse:
And although the Whole world clapped their hands At them, and knew no whit of their leaudnesse:
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10895
yit shall they themselues bee inforced too haue some hartbyting.
yet shall they themselves be enforced to have Some hartbyting.
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10896
Yee see then that all such as offend God any other way whatsoeuer it bee, shall yit bee hild in awe by some feare,
Ye see then that all such as offend God any other Way whatsoever it be, shall yet be held in awe by Some Fear,
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10917
and whether it bee by hooke or by crooke, by murther or by treason, by periurie or by poysoning,
and whither it be by hook or by crook, by murder or by treason, by perjury or by poisoning,
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10901
For when he hath fleeced one, and robbed another of his goods, and deceyued one, and snared or intrapped another:
For when he hath fleeced one, and robbed Another of his goods, and deceived one, and snared or entrapped Another:
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10902
theruppon when he casteth vp his account, he will say, Blissed bee God that hath prospered mee so well.
thereupon when he Cast up his account, he will say, Blessed be God that hath prospered me so well.
av c-crq pns31 vvz a-acp po31 n1, pns31 vmb vvi, vvn vbb np1 cst vhz vvn pno11 av av.
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10903
Insomuch that yee shal heare the greatest Cousiners in the world, say, thanked be God, I haue made a good hand too day, I haue sped well this moneth, I haue gone well foreward this yeere.
Insomuch that ye shall hear the greatest Cozeners in the world, say, thanked be God, I have made a good hand too day, I have sped well this Monn, I have gone well forward this year.
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10904
And yit for all that, if they enter intoo their owne hartes and sift them throughly:
And yet for all that, if they enter into their own hearts and sift them thoroughly:
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10905
they shall fynd there that al was but theeuerie, extortion, craft, and deceyt.
they shall find there that all was but thievery, extortion, craft, and deceit.
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10906
Howbeeit the diuell hath so stopped their eyes, that they haue no more discretion nor conscience to say, this is euill done.
Howbeit the Devil hath so stopped their eyes, that they have no more discretion nor conscience to say, this is evil done.
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10907
Forsomuch then as couetous folke are at that poynt, that they haue no more feare of God too stay them and holde them backe: therefore are they termed Idolaters.
Forsomuch then as covetous folk Are At that point, that they have no more Fear of God too stay them and hold them back: Therefore Are they termed Idolaters.
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10908
But this is not all the mischiefe, there is yit a woorse poynt:
But this is not all the mischief, there is yet a Worse point:
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10909
which is, that they set all their felicitie in their riches, and doo so forget themselues,
which is, that they Set all their felicity in their riches, and do so forget themselves,
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10910
as they thinke there can no harme happen too them, wherthrough they bee puffed vp with such pryde, that they thrust God a hundred leagues of from them, as the prouerb sayeth.
as they think there can no harm happen too them, wherethrough they be puffed up with such pride, that they thrust God a hundred leagues of from them, as the proverb Saith.
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10911
And therfore it is not for nought that Saint Paule exhorteth the riche men of this world, not too trust too their goods,
And Therefore it is not for nought that Saint Paul exhorteth the rich men of this world, not too trust too their goods,
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10912
nor too exalt themselues for them.
nor too exalt themselves for them.
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10913
He sayeth that purposely, bycause they haue so greate opinion of their riches, that they feare not God, but rather vtterly forget him.
He Saith that purposely, Because they have so great opinion of their riches, that they Fear not God, but rather utterly forget him.
pns31 vvz cst av, c-acp pns32 vhb av j n1 pp-f po32 n2, cst pns32 vvb xx np1, cc-acp av-c av-j vvi pno31.
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10914
Yee see then that the Couetous folk abuze their riches, by setting their whole hart vppon them, (which notwithstanding is forbidden them, by the prophet in the Psalme) and by weltring in such wyse in them, that too their owne seeming they haue their Paradyse heere alreadye.
Ye see then that the Covetous folk abuze their riches, by setting their Whole heart upon them, (which notwithstanding is forbidden them, by the Prophet in the Psalm) and by weltering in such wise in them, that too their own seeming they have their Paradise Here already.
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10915
And therefore this cursed disposition and insaciable luste of Couetousnesse, which maketh all men both drunken and blynd, is iustly named Idalatrie,
And Therefore this cursed disposition and insatiable lust of Covetousness, which makes all men both drunken and blind, is justly nam Idalatrie,
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10916
and lykewyse all the roote of all euill, bycause the couetous man seekes alwayes his owne auayles,
and likewise all the root of all evil, Because the covetous man seeks always his own avails,
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10918
or by whatsoeuer meane else, all is one too him, so he may compasse his desyre.
or by whatsoever mean Else, all is one too him, so he may compass his desire.
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10919
Thence spring so many trubbles and contentions, and so much bludshed through the world:
Thence spring so many Troubles and contentions, and so much bloodshed through the world:
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10920
that some are poysoned, and othersome haue their throts cut, there is none other cause but this insatiable gripplenesse of couetousnesse.
that Some Are poisoned, and Othersome have their throats Cut, there is none other cause but this insatiable grippleness of covetousness.
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10921
Trew it is that Ambition, and whoredome, and such other lyke vyces drawe a sort of foule inconueniences after them:
True it is that Ambition, and whoredom, and such other like vices draw a sort of foul inconveniences After them:
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10922
but yit dooth not that discharge the couetous sort from being atteynted with the same. So then let vs mark well, that.
but yet doth not that discharge the covetous sort from being attainted with the same. So then let us mark well, that.
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10923
S Paule speaking of Couetousnesse, doth iustly say, that it doth so subdew vs too Satan,
S Paul speaking of Covetousness, does justly say, that it does so subdue us too Satan,
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10924
as it maketh vs too forget God, and make vs so brutish, as wee stand no more in feare of God,
as it makes us too forget God, and make us so brutish, as we stand no more in Fear of God,
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10925
ne haue any remorse of conscience, and so puffe vs vp with pryde, as God seemeth to be nothing with vs,
ne have any remorse of conscience, and so puff us up with pride, as God seems to be nothing with us,
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10926
but wee yeeld the honor of the liuing God vnto our gold, siluer, & riches.
but we yield the honour of the living God unto our gold, silver, & riches.
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10927
And that is so rank treason, that there is good cause why we bee made too abhorre it here,
And that is so rank treason, that there is good cause why we be made too abhor it Here,
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10928
as wee see by that which the holy Ghost speaketh of it by the mouth of the Apostle.
as we see by that which the holy Ghost speaks of it by the Mouth of the Apostle.
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10929
Now let vs fall downe before the maiestie of our good God, with acknowledgment of our faults, praying him too make vs feele them with trew repentance, that being greeued and hartily sorie for them, wee may so sorrow for our offending of him,
Now let us fallen down before the majesty of our good God, with acknowledgment of our Faults, praying him too make us feel them with true Repentance, that being grieved and heartily sorry for them, we may so sorrow for our offending of him,
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10930
and for our straying from the way of saluation, as wee may seeke nothing but too dedicate our selues wholly vntoo him, that he may dayly cut of whatsoeuer corruption is in vs,
and for our straying from the Way of salvation, as we may seek nothing but too dedicate our selves wholly unto him, that he may daily Cut of whatsoever corruption is in us,
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10931
and make vs forsake the world, as the end whertoo wee were redeemed and clenzed by the blud of our Lord Iesus Christ,
and make us forsake the world, as the end whertoo we were redeemed and clenzed by the blood of our Lord Iesus christ,
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10932
and in the meane whyle voutsafe too beare with our infirmities, and too rid vs of them continually more and more,
and in the mean while vouchsafe too bear with our infirmities, and too rid us of them continually more and more,
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10933
vntill hee haue taken vs out of this world, to ioyne vs to himself in all ryghtuousnesse and holinesse.
until he have taken us out of this world, to join us to himself in all Righteousness and holiness.
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10934
That it may please him too graunt this grace, not only too vs, but also too all people and nations of the earth. &c.
That it may please him too grant this grace, not only too us, but also too all people and Nations of the earth. etc.
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10935
The.xxxv. Sermon, which is the third vppon the fifth Chapter. 8. For yee vvere sometyme darknesse:
The xxxv Sermon, which is the third upon the fifth Chapter. 8. For ye were sometime darkness:
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10936
but novv are yee lyght in the Lord: walke yee as children of the lyght:
but now Are ye Light in the Lord: walk ye as children of the Light:
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10937
9. (For the fruite of the spirit consisteth in all goodnesse, and rightuousnesse, and truth.)
9. (For the fruit of the Spirit Consisteth in all Goodness, and righteousness, and truth.)
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10938
10. Trying what is acceptable too the Lord.
10. Trying what is acceptable too the Lord.
crd vvg r-crq vbz j av dt n1.
(40) sermon (DIV2)
584
Image 266
10939
11. And haue not too doo with the fruitlesse woorks of darknesse, but rather euen rebuke them.
11. And have not too do with the fruitless works of darkness, but rather even rebuke them.
crd cc vhb xx av vdi p-acp dt j n2 pp-f n1, cc-acp av-c av vvi pno32.
(40) sermon (DIV2)
585
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10940
WEe knowe how hard a matter it is too reclayme men from euill custome, when they bee once inhardened vntoo it.
we know how hard a matter it is too reclaim men from evil custom, when they be once inhardened unto it.
pns12 vvb c-crq av-j dt n1 pn31 vbz av vvi n2 p-acp j-jn n1, c-crq pns32 vbb a-acp j p-acp pn31.
(40) sermon (DIV2)
586
Image 266
10941
For the mischeefe dooth easly take roote in vs, bycause wee bee inclyned and almost wholly giuen too it of nature.
For the mischief doth Easily take root in us, Because we be inclined and almost wholly given too it of nature.
p-acp dt n1 vdz av-j vvi n1 p-acp pno12, c-acp pns12 vbb vvn cc av av-jn vvn av pn31 pp-f n1.
(40) sermon (DIV2)
586
Image 266
10942
But yit wee bee not so soone chaunged, when wee haue continewed along tyme in dooing euill.
But yet we be not so soon changed, when we have continued along time in doing evil.
p-acp av pns12 vbb xx av av vvn, c-crq pns12 vhb vvd a-acp n1 p-acp vdg n-jn.
(40) sermon (DIV2)
586
Image 266
10943
For it happeneth vntoo vs as vnto sicke folkes, whose diseases hauing once gathered strength, doo so sticke too their bones,
For it Happeneth unto us as unto sick folks, whose diseases having once gathered strength, do so stick too their bones,
p-acp pn31 vvz p-acp pno12 p-acp p-acp j n2, rg-crq n2 vhg a-acp vvn n1, vdi av vvi av po32 n2,
(40) sermon (DIV2)
586
Image 266
10944
as they can by no meanes bee purged away.
as they can by no means be purged away.
c-acp pns32 vmb p-acp dx n2 vbi vvn av.
(40) sermon (DIV2)
586
Image 266
10945
Now a great number of folke 〈 ◊ 〉 giuen to naughtinesse, and beare with themselues in many vyces,
Now a great number of folk 〈 ◊ 〉 given to naughtiness, and bear with themselves in many vices,
av dt j n1 pp-f n1 〈 sy 〉 vvn p-acp n1, cc vvi p-acp px32 p-acp d n2,
(40) sermon (DIV2)
586
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10946
before they bee called of God, and touched too the quicke with repentance. Therefore wee haue neede too practyze the doctrine that Saint Paule teacheth vs heere:
before they be called of God, and touched too the quick with Repentance. Therefore we have need too practyze the Doctrine that Saint Paul Teaches us Here:
c-acp pns32 vbb vvn pp-f np1, cc vvd av dt j p-acp n1. av pns12 vhb n1 av j dt n1 cst n1 np1 vvz pno12 av:
(40) sermon (DIV2)
586
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10947
that is too wit, too knowe that when wee haue hild aloofe from God, and strayed from the way of saluation, wee must not flatter our selues in it,
that is too wit, too know that when we have held aloof from God, and strayed from the Way of salvation, we must not flatter our selves in it,
cst vbz av n1, av vvb cst c-crq pns12 vhb vvn av p-acp np1, cc vvd p-acp dt n1 pp-f n1, pns12 vmb xx vvi po12 n2 p-acp pn31,
(40) sermon (DIV2)
586
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10948
nor make a buckler and excuce of it, bycause it is become an ordinarie thing with vs. For wee must not pardon our selues a whit the more for all that,
nor make a buckler and excuce of it, Because it is become an ordinary thing with us For we must not pardon our selves a whit the more for all that,
ccx vvi dt n1 cc n1 pp-f pn31, c-acp pn31 vbz vvn dt j n1 p-acp pno12 c-acp pns12 vmb xx vvi po12 n2 dt n1 dt av-dc p-acp d d,
(40) sermon (DIV2)
586
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10949
but rather consider that God hath pityed vs, and that his drawing of vs from the euill wherein we were, was too the end too chaunge vs,
but rather Consider that God hath pitied us, and that his drawing of us from the evil wherein we were, was too the end too change us,
cc-acp av-c vvi cst np1 vhz vvn pno12, cc cst po31 vvg pp-f pno12 p-acp dt j-jn c-crq pns12 vbdr, vbds av dt n1 av vvi pno12,
(40) sermon (DIV2)
586
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10950
and too make his power and grace the better knowen by our lyfe, in that it beareth witnesse that wee bee no more the men that wee were before.
and too make his power and grace the better known by our life, in that it bears witness that we be no more the men that we were before.
cc av vvi po31 n1 cc vvi dt av-jc vvn p-acp po12 n1, p-acp cst pn31 vvz n1 cst pns12 vbb av-dx av-dc dt n2 cst pns12 vbdr a-acp.
(40) sermon (DIV2)
586
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10951
That is the cause why Saint Paul sayth in this text, Yee vvere once darkenesse, but novv hath God inlyghtened you.
That is the cause why Saint Paul say in this text, Ye were once darkness, but now hath God inlyghtened you.
cst vbz dt n1 c-crq n1 np1 vvz p-acp d n1, pn22 vbdr a-acp n1, cc-acp av vhz np1 vvn pn22.
(40) sermon (DIV2)
586
Image 266
10952
As if he should say, that wee must not respect eyther what others doo, or what hath befalne in our selues, too hope too bee iustifyed,
As if he should say, that we must not respect either what Others do, or what hath befallen in our selves, too hope too be justified,
c-acp cs pns31 vmd vvi, cst pns12 vmb xx vvi d r-crq n2-jn vdb, cc q-crq vhz vvn p-acp po12 n2, av vvb av vbi vvn,
(40) sermon (DIV2)
586
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10953
and acquit of our faultes by that meanes.
and acquit of our Faults by that means.
cc vvi pp-f po12 n2 p-acp d n2.
(40) sermon (DIV2)
586
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10954
For when it hath once pleazed God too reache vs his hand, and too shewe vs such mercie as too adopt vs for his children,
For when it hath once pleazed God too reach us his hand, and too show us such mercy as too adopt us for his children,
p-acp c-crq pn31 vhz a-acp vvn np1 av vvi pno12 po31 n1, cc av vvb pno12 d n1 c-acp av vvi pno12 p-acp po31 n2,
(40) sermon (DIV2)
586
Image 266
10955
and to make vs heires of the heauenly lyfe, in sted that wee were forlorne, cursed, and damned afore:
and to make us Heirs of the heavenly life, in stead that we were forlorn, cursed, and damned afore:
cc pc-acp vvi pno12 n2 pp-f dt j n1, p-acp n1 cst pns12 vbdr vvn, j-vvn, cc vvn a-acp:
(40) sermon (DIV2)
586
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10956
that grace ought too preuayle greatly in vs, too make vs become new creatures.
that grace ought too prevail greatly in us, too make us become new creatures.
cst n1 vmd av vvi av-j p-acp pno12, av vvb pno12 vvi j n2.
(40) sermon (DIV2)
586
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10957
And as for them among whom wee liue, if God giue them the brydle and let them alone as men forsaken:
And as for them among whom we live, if God give them the bridle and let them alone as men forsaken:
cc c-acp p-acp pno32 p-acp ro-crq pns12 vvb, cs np1 vvb pno32 dt n1 cc vvi pno32 av-j p-acp n2 vvn:
(40) sermon (DIV2)
586
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10958
let vs vnderstand, that it was his will too shole vs out from so miserable taking.
let us understand, that it was his will too shoal us out from so miserable taking.
vvb pno12 vvi, cst pn31 vbds po31 n1 av n1 pno12 av p-acp av j n-vvg.
(40) sermon (DIV2)
586
Image 267
10977
as they terme it, that is too say, wee haue it not by inheritance, nother can wee father it vppon our selues,
as they term it, that is too say, we have it not by inheritance, neither can we father it upon our selves,
c-acp pns32 vvb pn31, cst vbz av vvb, pns12 vhb pn31 xx p-acp n1, av-dx vmb pns12 vvb pn31 p-acp po12 n2,
(40) sermon (DIV2)
588
Image 267
10959
And therefore let them bee as looking glasses vntoo vs, too behold what a wretchednesse it is for men to followe their owne lustes.
And Therefore let them be as looking glasses unto us, too behold what a wretchedness it is for men to follow their own lusts.
cc av vvb pno32 vbi p-acp vvg n2 p-acp pno12, av vvb r-crq dt n1 pn31 vbz p-acp n2 pc-acp vvi po32 d n2.
(40) sermon (DIV2)
586
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10960
So little then ought the offending and sinning of a multitude, too couer our faultes:
So little then ought the offending and sinning of a multitude, too cover our Faults:
av j av vmd dt j-vvg cc vvg pp-f dt n1, av vvb po12 n2:
(40) sermon (DIV2)
586
Image 267
12221
For it is the very sauce that will make vs fynde taste in this doctrine, that is too wit, that if wee feare God,
For it is the very sauce that will make us find taste in this Doctrine, that is too wit, that if we Fear God,
p-acp pn31 vbz dt j n1 cst vmb vvi pno12 vvi vvi p-acp d n1, cst vbz av n1, cst cs pns12 vvb np1,
(43) sermon (DIV2)
656
Image 295
12222
and can fynde in our hartes too submit our selues quietly too his wyll, it must not greeue vs,
and can find in our hearts too submit our selves quietly too his will, it must not grieve us,
cc vmb vvi p-acp po12 n2 av vvb po12 n2 av-jn av po31 n1, pn31 vmb xx vvi pno12,
(43) sermon (DIV2)
656
Image 295
10961
that wee ought rather too take warning by them to withdrawe our selues, and too hold our selues as it were fettered vp vnder the feare and obedience of our God, seeing he sheweth so speciall fauour vntoo vs, wherof the residew which abyde still ignorant and vnbeleeuing, are depryued.
that we ought rather too take warning by them to withdraw our selves, and too hold our selves as it were fettered up under the Fear and Obedience of our God, seeing he shows so special favour unto us, whereof the residue which abide still ignorant and unbelieving, Are deprived.
cst pns12 vmd av-c av vvi n1 p-acp pno32 pc-acp vvi po12 n2, cc av vvb po12 n2 c-acp pn31 vbdr vvn a-acp p-acp dt n1 cc n1 pp-f po12 n1, vvg pns31 vvz av j n1 p-acp pno12, c-crq dt n1 r-crq vvb av j cc vvg, vbr vvn.
(40) sermon (DIV2)
586
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10962
Howbeeit for the better vnderstanding of the whole, let vs marke first, that Saint Paule hath shewed vs heere what the state of all men in generall is,
Howbeit for the better understanding of the Whole, let us mark First, that Saint Paul hath showed us Here what the state of all men in general is,
a-acp p-acp dt jc n1 pp-f dt j-jn, vvb pno12 n1 ord, cst n1 np1 vhz vvn pno12 av r-crq dt n1 pp-f d n2 p-acp n1 vbz,
(40) sermon (DIV2)
587
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10963
vntill God haue drawen them too him.
until God have drawn them too him.
c-acp np1 vhb vvn pno32 av pno31.
(40) sermon (DIV2)
587
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10964
And he telleth vs there is not any cause at all why wee should •ooth our selues in our vertewes, insomuch that this only speeche of his, where he sayeth, that wee be darknesse, (that is too say, that there is nother lyght, reason,
And he Telleth us there is not any cause At all why we should •ooth our selves in our Virtues, insomuch that this only speech of his, where he Saith, that we be darkness, (that is too say, that there is neither Light, reason,
cc pns31 vvz pno12 pc-acp vbz xx d n1 p-acp d c-crq pns12 vmd vvi po12 n2 p-acp po12 n2, av cst d j n1 pp-f png31, c-crq pns31 vvz, cst pns12 vbb n1, (cst vbz av vvb, cst pc-acp vbz av-dx vvi, n1,
(40) sermon (DIV2)
587
Image 267
10965
nor any gouernement in vs, but rather that wee bee become stark beasts) •ught well too make vs all too cast downe our eyes and too submit our selues with humilitie.
nor any government in us, but rather that we be become stark beasts) •ught well too make us all too cast down our eyes and too submit our selves with humility.
ccx d n1 p-acp pno12, cc-acp av-c cst pns12 vbb vvn av-j n2) vvd av av vvi pno12 d av vvn a-acp po12 n2 cc av vvb po12 n2 p-acp n1.
(40) sermon (DIV2)
587
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10966
In deede many shall haue some showe of wisdome, and bee commended of the world as well aduyzed men,
In deed many shall have Some show of Wisdom, and be commended of the world as well aduyzed men,
p-acp n1 d vmb vhi d n1 pp-f n1, cc vbi vvn pp-f dt n1 c-acp av vvn n2,
(40) sermon (DIV2)
587
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10967
and as able not only too guyde themselues in their whole lyfe, but also too counsell (and direct) others.
and as able not only too guide themselves in their Whole life, but also too counsel (and Direct) Others.
cc p-acp j xx av-j av vvi px32 p-acp po32 j-jn n1, cc-acp av av n1 (cc j) ng2-jn.
(40) sermon (DIV2)
587
Image 267
10968
Yit notwithstanding, God auoweth that in stead of hauing ryght wisdome and reason, wee bee but brute beastes as in respect of him.
Yet notwithstanding, God avoweth that in stead of having right Wisdom and reason, we be but brutus beasts as in respect of him.
av a-acp, np1 vvz cst p-acp n1 pp-f j-vvg j-jn n1 cc n1, pns12 vbb p-acp n1 n2 a-acp p-acp n1 pp-f pno31.
(40) sermon (DIV2)
587
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10969
Now lyke as this saying warneth vs to sygh and grone before God:
Now like as this saying warneth us to sygh and groan before God:
av av-j c-acp d n-vvg vvz pno12 pc-acp vvi cc vvi p-acp np1:
(40) sermon (DIV2)
587
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10970
so also doth it prouoke vs too seeke the remedie that is necessarie for the well ruling of our lyfe, that is, too suffer God too bee our maister and teacher by his woord, (as shalbee declared more at length anon) and also too pray him that his holy spirit may so woork in vs,
so also does it provoke us too seek the remedy that is necessary for the well ruling of our life, that is, too suffer God too be our master and teacher by his word, (as shalbe declared more At length anon) and also too pray him that his holy Spirit may so work in us,
av av vdz pn31 vvi pno12 av vvi dt n1 cst vbz j p-acp dt av vvg pp-f po12 n1, cst vbz, av vvb np1 av vbi po12 n1 cc n1 p-acp po31 n1, (c-acp vmb vvn av-dc p-acp n1 av) cc av av vvb pno31 cst po31 j n1 vmb av vvi p-acp pno12,
(40) sermon (DIV2)
587
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10971
and that wee may not bee led with such ouerweening, as too count our selues wyse in our owne conceyt and fancie.
and that we may not be led with such overweening, as too count our selves wise in our own conceit and fancy.
cc cst pns12 vmb xx vbi vvn p-acp d j-vvg, c-acp av vvb po12 n2 j p-acp po12 d n1 cc n1.
(40) sermon (DIV2)
587
Image 267
10972
And so yee see in effect what wee haue too remember vppon this streyne, where Saint Paul intytuleth men by a reprochefull name, saying that they bee darknesse,
And so ye see in Effect what we have too Remember upon this streyne, where Saint Paul intytuleth men by a reproachful name, saying that they be darkness,
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(40) sermon (DIV2)
587
Image 267
10973
and that there is nothing but vtter brutishnesse in them.
and that there is nothing but utter brutishness in them.
cc cst pc-acp vbz pix cc-acp j n1 p-acp pno32.
(40) sermon (DIV2)
587
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10974
And hereof I haue treated alredy in the last chapter, where Saint Paule shewed, that men discerne nothing,
And hereof I have treated already in the last chapter, where Saint Paul showed, that men discern nothing,
cc av pns11 vhb vvn av p-acp dt ord n1, c-crq n1 np1 vvd, cst n2 vvb pix,
(40) sermon (DIV2)
587
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10975
ne go but too their destructions, vntill such tyme as they bee reformed.
ne go but too their destructions, until such time as they be reformed.
ccx vvi cc-acp av po32 n2, c-acp d n1 c-acp pns32 vbb vvn.
(40) sermon (DIV2)
587
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10976
Now on the contrarie part he sayeth, Lyght in the Lord, too shewe that all the wisedome which wee haue, commeth of a supernaturall grace,
Now on the contrary part he Saith, Light in the Lord, too show that all the Wisdom which we have, comes of a supernatural grace,
av p-acp dt j-jn n1 pns31 vvz, n1 p-acp dt n1, av vvi cst d dt n1 r-crq pns12 vhb, vvz pp-f dt j n1,
(40) sermon (DIV2)
588
Image 267
10978
but it is altogither of Gods woorking, and wee must bee linked too our Lord Iesus Christ too bee parttakers of such a benefyte.
but it is altogether of God's working, and we must be linked too our Lord Iesus christ too be partakers of such a benefit.
cc-acp pn31 vbz av pp-f n2 vvg, cc pns12 vmb vbi vvn av po12 n1 np1 np1 av vbi n2 pp-f d dt n1.
(40) sermon (DIV2)
588
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10979
For it is not for naught that the scripture sayth, that Gods spirit was giuen vntoo him too rest vppon him with full perfection.
For it is not for nought that the scripture say, that God's Spirit was given unto him too rest upon him with full perfection.
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(40) sermon (DIV2)
588
Image 267
10980
Therefore let vs learne too distrust our selues, & to know that all that euer wee can bring of our owne, will stand vs in no stead,
Therefore let us Learn too distrust our selves, & to know that all that ever we can bring of our own, will stand us in no stead,
av vvb pno12 vvi av vvb po12 n2, cc pc-acp vvi cst d cst av pns12 vmb vvi pp-f po12 d, vmb vvi pno12 p-acp dx n1,
(40) sermon (DIV2)
588
Image 267
10981
but to turne vs from the way of saluation, and that we haue no wisedome,
but to turn us from the Way of salvation, and that we have no Wisdom,
cc-acp pc-acp vvi pno12 p-acp dt n1 pp-f n1, cc cst pns12 vhb dx n1,
(40) sermon (DIV2)
588
Image 267
10982
except it bee giuen vs of Gods free goodnesse, too the intent too gather vs vntoo him,
except it be given us of God's free Goodness, too the intent too gather us unto him,
c-acp pn31 vbb vvn pno12 pp-f ng1 j n1, av dt n1 av vvb pno12 p-acp pno31,
(40) sermon (DIV2)
588
Image 267
10983
and too make vs members of our Lord Iesus Christ his sonne, who is our trew lyght, as wee shall see anone.
and too make us members of our Lord Iesus christ his son, who is our true Light, as we shall see anon.
cc av vvb pno12 n2 pp-f po12 n1 np1 np1 po31 n1, r-crq vbz po12 j vvi, c-acp pns12 vmb vvi av.
(40) sermon (DIV2)
588
Image 267
10984
Too bee short, it is all one as if S. Paule should saye, that by nature wee bee but onely darknesse in Adam,
Too be short, it is all one as if S. Paul should say, that by nature we be but only darkness in Adam,
av vbi j, pn31 vbz d pi c-acp cs n1 np1 vmd vvi, cst p-acp n1 pns12 vbb p-acp j n1 p-acp np1,
(40) sermon (DIV2)
589
Image 267
10985
and that wee bee inlyghtened agein in our Lord Iesus Christ.
and that we be inlyghtened again in our Lord Iesus christ.
cc cst pns12 vbb vvn av p-acp po12 n1 np1 np1.
(40) sermon (DIV2)
589
Image 267
10986
Now (as I sayd afore) it is too the intent wee should seeke none excuce, by alledging that wee cannot put off our olde skin,
Now (as I said afore) it is too the intent we should seek none excuce, by alleging that we cannot put off our old skin,
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(40) sermon (DIV2)
589
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10987
nor vtterly forsake the thinges that are so printed in vs: (for those shiftes are but tryfling,
nor utterly forsake the things that Are so printed in us: (for those shifts Are but trifling,
ccx av-j vvi dt n2 cst vbr av vvn p-acp pno12: (c-acp d n2 vbr p-acp j-vvg,
(40) sermon (DIV2)
589
Image 267
10988
and they 〈 ◊ 〉 passe in account before God:) but contrariwyse too the intent wee should learne, too examine well what wee bee,
and they 〈 ◊ 〉 pass in account before God:) but contrariwise too the intent we should Learn, too examine well what we be,
cc pns32 〈 sy 〉 vvi p-acp n1 p-acp np1:) cc-acp av av dt n1 pns12 vmd vvi, av vvb av r-crq pns12 vbb,
(40) sermon (DIV2)
589
Image 267
10989
and what our state is, tyll God haue redressed it, and too consider what wee haue of our owne,
and what our state is, till God have Redressed it, and too Consider what we have of our own,
cc q-crq po12 n1 vbz, p-acp np1 vhb vvn pn31, cc av vvb r-crq pns12 vhb pp-f po12 d,
(40) sermon (DIV2)
589
Image 267
10990
namely that wee bring nothing but cursednesse with vs from our moothers womb:
namely that we bring nothing but cursedness with us from our mothers womb:
av cst pns12 vvb pix cc-acp n1 p-acp pno12 p-acp po12 ng1 n1:
(40) sermon (DIV2)
589
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10991
and therwithall make the grace effectuall which God hath giuen vs, that it bee not (as yee would say) choked through our vnthankfulnesse and malice,
and therewithal make the grace effectual which God hath given us, that it be not (as ye would say) choked through our unthankfulness and malice,
cc av vvb dt n1 j r-crq np1 vhz vvn pno12, cst pn31 vbb xx (c-acp pn22 vmd vvi) vvd p-acp po12 n1 cc n1,
(40) sermon (DIV2)
589
Image 267
10992
but that wee consider well to what end our Lord ▪ hath reached vs his hand,
but that we Consider well to what end our Lord ▪ hath reached us his hand,
cc-acp cst pns12 vvb av p-acp q-crq n1 po12 n1 ▪ vhz vvn pno12 po31 n1,
(40) sermon (DIV2)
589
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10993
and shewed himselfe so pitifull towardes vs:
and showed himself so pitiful towards us:
cc vvd px31 av j p-acp pno12:
(40) sermon (DIV2)
589
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10994
namely that wheras wee were plundged in darknesse, it was his will to bring vs agein too lyght.
namely that whereas we were plunge in darkness, it was his will to bring us again too Light.
av cst cs pns12 vbdr n1 p-acp n1, pn31 vbds po31 n1 pc-acp vvi pno12 av av vvi.
(40) sermon (DIV2)
589
Image 267
10995
And wee bee called lyght in the Lord, not onely bycause wee haue the woord of his Gospell, which is as a burning Cresset too guyde vs by:
And we be called Light in the Lord, not only Because we have the word of his Gospel, which is as a burning Cresset too guide us by:
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but also bycause that he himselfe is as the spirituall Daysonne, and dooth therewithall inlyghten vs inwardly by Gods spirit.
but also Because that he himself is as the spiritual Daysonne, and doth therewithal inlyghten us inwardly by God's Spirit.
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For wee see by experience, that men fare neuer a whit the better by hauing their eares beaten with the doctrine of truth:
For we see by experience, that men fare never a whit the better by having their ears beaten with the Doctrine of truth:
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for one may take payne too teache them, and yit it shalbee but labour lost. Therfore our Lord must bee fayne too make his sonne shyne, that is too saye,
for one may take pain too teach them, and yet it shalbe but labour lost. Therefore our Lord must be fain too make his son shine, that is too say,
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lyke as he hath commaunded and ordeyned his woord too bee preached vntoo vs: so also must he giue vs eyes too inioy the same lyght.
like as he hath commanded and ordained his word too be preached unto us: so also must he give us eyes too enjoy the same Light.
av-j c-acp pns31 vhz vvn cc vvd po31 n1 av vbi vvn p-acp pno12: av av vmb pns31 vvi pno12 n2 av vvi dt d vvi.
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For though the sunne shyne neuer so bright in the skye, yit should wee fynd nother frute nor profit by it,
For though the sun shine never so bright in the sky, yet should we find neither fruit nor profit by it,
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vnlesse wee haue eyes which are as instruments to receyue the lyght that commes from aboue.
unless we have eyes which Are as Instruments to receive the Light that comes from above.
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So must God bee fayne too giue vs spirituall eyesyght, to conceyue the things that are taught vs by his woord.
So must God be fain too give us spiritual eyesyght, to conceive the things that Are taught us by his word.
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Yee see then that the meane how wee become lyght in the Lord, is, that on the one syde God sheweth vs the way of saluation by the preaching of his woord vntoo vs:
Ye see then that the mean how we become Light in the Lord, is, that on the one side God shows us the Way of salvation by the preaching of his word unto us:
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and therwithall giueth vs a new spirit, or mind, too the intent wee should not abyde in the ignorance wherin all of vs are by nature.
and therewithal gives us a new Spirit, or mind, too the intent we should not abide in the ignorance wherein all of us Are by nature.
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And Saint Paule vttereth his meaning yit better, when he addeth that vvee should vvalke as children of lyght.
And Saint Paul uttereth his meaning yet better, when he adds that we should walk as children of Light.
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Nowe wee see that heere he not onely prayzeth and commendeth Gods grace, too stirre vs vp too gloryfye him for it,
Now we see that Here he not only prayzeth and commends God's grace, too stir us up too Glorify him for it,
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as wee bee bound too doo: but also therewithall sheweth the vse of it.
as we be bound to do: but also therewithal shows the use of it.
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As if he should say, beware in any wyse that yee thrust not Gods grace vnder foote,
As if he should say, beware in any wise that ye thrust not God's grace under foot,
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ne make it vnauaylable vntoo you.
ne make it unavailable unto you.
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For his calling of you too the knowledge of our Lord Iesus Christ, was too the intent yee should bee wholly chaunged, tod bee brought vntoo this lyght.
For his calling of you too the knowledge of our Lord Iesus christ, was too the intent ye should be wholly changed, tod be brought unto this Light.
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For if wee would haue the sunne but onely too stande ydly gazing vppon it lyke folke out of their wittes, what a thing were that? Wee were better too haue continuall nyght.
For if we would have the sun but only too stand ydly gazing upon it like folk out of their wits, what a thing were that? we were better too have continual night.
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But the Sunne must serue vs to apply our selues too the buzinesse which we haue too doo,
But the Sun must serve us to apply our selves too the buzinesse which we have too do,
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and too labour in getting of our liuing, euery man according too his charge, office, and calling.
and too labour in getting of our living, every man according too his charge, office, and calling.
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Yee see then that wee should abuze the sunne, which bringeth vs so great benefyte,
Ye see then that we should abuze the sun, which brings us so great benefit,
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if we should not euery of vs occupie our selues in the things that wee knowe too bee our dewtie.
if we should not every of us occupy our selves in the things that we know too be our duty.
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Now Saint Paule applyeth this similitude too the spirituall daysonne:
Now Saint Paul Applieth this similitude too the spiritual daysonne:
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that is too wit, too the doctrine of the Gospell, saying that it shyneth, howbeeit not for vs too giue our selues too ydle speculations,
that is too wit, too the Doctrine of the Gospel, saying that it shineth, howbeit not for us too give our selves too idle speculations,
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but too the end wee should set our hand too the plough, and euery of vs looke wherwith he can and ought too doo seruice,
but too the end we should Set our hand too the plough, and every of us look wherewith he can and ought too do service,
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and theruppon make the lyght auaylable that is offered him.
and thereupon make the Light available that is offered him.
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You bee as Lampes burning in this world, euen by hauing the woord of God.
You be as Lamps burning in this world, even by having the word of God.
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Furthermore Saint Paule in one place calleth vs Lyght, and by and by he addeth, Chyldren of light. Both of them come too one end.
Furthermore Saint Paul in one place calls us Light, and by and by he adds, Children of Light. Both of them come too one end.
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But yit is it not for nought that he termeth vs Lyght. For it serueth too expresse the better, that Gods grace is not only offered vs,
But yet is it not for nought that he termeth us Light. For it serveth too express the better, that God's grace is not only offered us,
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but also imprinted in vs, so as wee bee after a sort new shaped by it.
but also imprinted in us, so as we be After a sort new shaped by it.
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And it is not only heere that he dooth it, but also in the Epistle too the Philippians.
And it is not only Here that he doth it, but also in the Epistle too the Philippians.
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Now wee haue too marke first of all, that that tytle belongeth properly too none but too our Lord Iesus Christ, according as he himself sayeth, I am the lyght of the world, he that walketh in mee, shall neuer stray.
Now we have too mark First of all, that that title belongeth properly too none but too our Lord Iesus christ, according as he himself Saith, I am the Light of the world, he that walks in me, shall never stray.
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Yee see then that our Lorde Iesus Christ is sufficient of himself alone too giue vs lyght,
Ye see then that our Lord Iesus christ is sufficient of himself alone too give us Light,
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and that if wee keepe our selues aloofe from him, we shall fynd nothing but darknesse nother in heauen,
and that if we keep our selves aloof from him, we shall find nothing but darkness neither in heaven,
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nor in earth, nor in any creature else. For if wee speake of Gods maiestie, it is aboue all the heauens:
nor in earth, nor in any creature Else. For if we speak of God's majesty, it is above all the heavens:
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yea and the very Angels haue no lyght but that which they borrowe of our Lord Iesus Christ.
yea and the very Angels have no Light but that which they borrow of our Lord Iesus christ.
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And that is the cause why Saint Iohn Baptist is excluded from that honour, when he sayth, that he was not the lyght,
And that is the cause why Saint John Baptist is excluded from that honour, when he say, that he was not the Light,
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but that that dignitie belongeth peculiarly to the sonne of God, who inlyghteneth all men that come intoo the world.
but that that dignity belongeth peculiarly to the son of God, who inlyghteneth all men that come into the world.
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Agein, the Apostles, and all such as preache Gods truthe are also termed lyght in their degree, when as it is sayd, yee bee the lyght of the world.
Again, the Apostles, and all such as preach God's truth Are also termed Light in their degree, when as it is said, ye be the Light of the world.
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Not that that belongeth properly vntoo them:
Not that that belongeth properly unto them:
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but bycause God serueth his own turne by them, when he deliuereth them his word to guyde others by,
but Because God serveth his own turn by them, when he Delivereth them his word to guide Others by,
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and to shew them the way of saluation. Now if he that beareth the Candle too lyght other men, doo reele and stumble,
and to show them the Way of salvation. Now if he that bears the Candle too Light other men, do reel and Stumble,
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and stray heere and there, what a thing is it? Therefore in asmuch as God hath giuen vs the charge too preache his woord, wee bee warned too walke in such wyse as euery man may bee edifyed by our lyfe.
and stray Here and there, what a thing is it? Therefore in as as God hath given us the charge too preach his word, we be warned too walk in such wise as every man may be edified by our life.
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And yit in the meane whyle, this is no derogation at all too the honour of our Lord Iesus Christ:
And yet in the mean while, this is no derogation At all too the honour of our Lord Iesus christ:
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for they that are inlyghtened by him, must not thrust forth themselues to be fellow and fellow lyke with him:
for they that Are inlyghtened by him, must not thrust forth themselves to be fellow and fellow like with him:
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but he alone must continewe the ly•ht still, and wee inlyghten one another, according too Saint Paules saying in the text that I alledged afore, where he sayeth thus too all the faythfull:
but he alone must continue the ly•ht still, and we inlyghten one Another, according too Saint Paul's saying in the text that I alleged afore, where he Saith thus too all the faithful:
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The lyght then which the Scripture allotteth, as well too the teachers, as too them that are taught, is, that all of vs must haue Gods woord, which must bee as a candle set vp aloft,
The Light then which the Scripture allots, as well too the Teachers, as too them that Are taught, is, that all of us must have God's word, which must be as a candle Set up aloft,
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and our lyues must so ruled thereby, as the vnbeeleeuers may bee drawen too the fayth and reformed,
and our lives must so ruled thereby, as the vnbeeleeuers may be drawn too the faith and reformed,
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or else confounded and put too shame, when they see that our Lordes calling of vs too profit in his scoole is not in vayne.
or Else confounded and put too shame, when they see that our lords calling of us too profit in his School is not in vain.
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And so yee see in what sense S. Paule sayeth, that wee bee lyght in the Lord,
And so ye see in what sense S. Paul Saith, that we be Light in the Lord,
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namely bycause Gods woord ought too bee as a burning Lampe vntoo vs, not only too guyde our selues by,
namely Because God's word ought too be as a burning Lamp unto us, not only too guide our selves by,
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but also too shewe the way too all such as otherwyse should go astray.
but also too show the Way too all such as otherwise should go astray.
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Hereunto he addeth, that vvee bee children of lyght, to doo vs to vnderstand, that our lyght commeth from elsewhere than of our selues,
Hereunto he adds, that we be children of Light, to do us to understand, that our Light comes from elsewhere than of our selves,
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and that wee borrowe it of him that is the lyght of the world, as I haue alledged before.
and that we borrow it of him that is the Light of the world, as I have alleged before.
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According whereuntoo it is sayd, that God is the father of lyght, and so also dooth the Scripture name him.
According whereunto it is said, that God is the father of Light, and so also doth the Scripture name him.
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Agein, our Lord Iesus Christ is the trew lyght, wherby God appeered vntoo vs, and whereby it is his wyll too inlyghten vs. Therefore are wee the children of lyght:
Again, our Lord Iesus christ is the true Light, whereby God appeared unto us, and whereby it is his will too inlyghten us Therefore Are we the children of Light:
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that is too say, wee bee so i••yghtened, that Gods lyght is in vs:
that is too say, we be so i••yghtened, that God's Light is in us:
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namely bycause wee bee members of our Lord Iesus Christ (as I sayde afore) and communicate with him,
namely Because we be members of our Lord Iesus christ (as I said afore) and communicate with him,
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and he guydeth vs by the lyght of his Gospell, and inlyghteneth vs also by his holy spirit.
and he guideth us by the Light of his Gospel, and inlyghteneth us also by his holy Spirit.
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And forasmuch as our Lord woorketh in vs by fayth, he dreepeth it intoo vs by measure,
And forasmuch as our Lord worketh in us by faith, he dreepeth it into us by measure,
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as he himselfe thinketh good, as we haue seene in the fourth Chapter.
as he himself Thinketh good, as we have seen in the fourth Chapter.
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Howsoeuer the cace stand, let vs esteeme Gods grace as it is woorthy, and as it deserueth,
Howsoever the case stand, let us esteem God's grace as it is worthy, and as it deserves,
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and theruppon turne it too our owne benefyte, that it be not disappoynted through our rechlesnesse,
and thereupon turn it too our own benefit, that it be not disappointed through our rechlesnesse,
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but that wee may walke, that is too saye, consider whertoo God hath called vs, and euery of vs imploy and inforce himselfe theruntoo.
but that we may walk, that is too say, Consider whertoo God hath called us, and every of us employ and enforce himself theruntoo.
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Now hereuppon Saint Paule giues a warning, that the frute of this lyght is, Goodnesse, Ryghtuousnessr, and Truthe.
Now hereupon Saint Paul gives a warning, that the fruit of this Light is, goodness, Ryghtuousnessr, and Truth.
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As if he should say, that he speakes not here after the common fashyon of men ▪ but intendeth too bring vs vntoo God,
As if he should say, that he speaks not Here After the Common fashion of men ▪ but intends too bring us unto God,
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and too shewe vs too what purpose it serueth vs to be Christians, & which is the trew vse of the learning that wee haue by the Gospell,
and too show us too what purpose it serveth us to be Christians, & which is the true use of the learning that we have by the Gospel,
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and also how the power of the holy Ghoste ought too shewe it self in vs, that is too wit, in the well ordering of our lyfe.
and also how the power of the holy Ghost ought too show it self in us, that is too wit, in the well ordering of our life.
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For by these three woords, Goodnesse, Ryghtuousnesse, and Holinesse, he meaneth that wee should not doo any body wrong,
For by these three words, goodness, Righteousness, and Holiness, he means that we should not do any body wrong,
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but indeuer too liue vpryghtly and faythfully with our neyghbours, and also bee kynd harted in hauing compassion one of another, too beare paciently one with another,
but endeavour too live vpryghtly and faithfully with our neighbours, and also be kind hearted in having compassion one of Another, too bear patiently one with Another,
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and too succour one another as neede shall requyre. Trew it is that there are other things requisyte in a Christen mans lyfe:
and too succour one Another as need shall require. True it is that there Are other things requisyte in a christian men life:
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but heere Saint Paule comprehendeth all vnder one kynd.
but Here Saint Paul comprehendeth all under one kind.
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As if he should say, my freends, God is singularly gracious vntoo vs, in gathering vs vntoo him,
As if he should say, my Friends, God is singularly gracious unto us, in gathering us unto him,
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wheras wee were strayed away intoo destruction:
whereas we were strayed away into destruction:
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and that wheras wee were hild in thraldome vnder the tyrannie of the prince of the world, which is the diuell:
and that whereas we were held in thraldom under the tyranny of the Prince of the world, which is the Devil:
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he hath set vs free, and made vs members of his only sonne our Lord Iesus Christ. Lo heere an inestimable benefyte.
he hath Set us free, and made us members of his only son our Lord Iesus christ. Lo Here an inestimable benefit.
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And now must wee shewe too what end our Lord hath vsed so greate mercie towards vs. That (sayeth he) must bee knowen by our lyfe,
And now must we show too what end our Lord hath used so great mercy towards us That (Saith he) must be known by our life,
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euen by walking one with another in all goodnesse:
even by walking one with Another in all Goodness:
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that is too say, that wee be not cruell as dogges and Cattes, nor giuen too guyle, craft,
that is too say, that we be not cruel as Dogs and Cats, nor given too guile, craft,
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and malice, too deceyue and wynd one about another, but go on soundly and roundly in all things,
and malice, too deceive and wind one about Another, but go on soundly and roundly in all things,
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& deale so vpryghtly as euery of vs indeuer to yeeld his neyghbour that which is his dew,
& deal so vpryghtly as every of us endeavour to yield his neighbour that which is his due,
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so as no man be wedded to his owne profit to greeue others.
so as no man be wedded to his own profit to grieve Others.
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Whē our life is once ordered after this maner, then shall men percey•e that we beare frute in the lyght,
When our life is once ordered After this manner, then shall men percey•e that we bear fruit in the Light,
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& that the light also beareth fruit in vs, that is to say, that the light which God hath giuen vs is not ydle,
& that the Light also bears fruit in us, that is to say, that the Light which God hath given us is not idle,
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but that lyke as God hath inlyghtened vs, so wee apply our selues too doo the things that he commaundeth and appoynteth.
but that like as God hath inlyghtened us, so we apply our selves too do the things that he commandeth and appointeth.
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That is the cause why Saint Paule speaketh of the frute of Ryghtuousnesse, according too my former saying, where I told you that the sunne giueth not lyght to the world, too the intent that euery man should sit still with his armes folded one within another,
That is the cause why Saint Paul speaks of the fruit of Righteousness, according too my former saying, where I told you that the sun gives not Light to the world, too the intent that every man should fit still with his arms folded one within Another,
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or too the intent wee should bee as the foules that flye in the ayre: but too serue our turne, by guyding vs in all our dooings.
or too the intent we should be as the fowls that fly in the air: but too serve our turn, by guiding us in all our doings.
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That is the frute and vse of the Sunne.
That is the fruit and use of the Sun.
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Therfore the Gospell is not a frutelesse thing, the woorking of it must shewe it self in our lyfe, that is too wit, by being ryghtuous, kynd harted, and faythfull.
Therefore the Gospel is not a fruitless thing, the working of it must show it self in our life, that is too wit, by being righteous, kind hearted, and faithful.
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Now vnder those woords Saint Paule hath compryzed all things belonging too the twoo tables of the Law.
Now under those words Saint Paul hath compryzed all things belonging too the twoo tables of the Law.
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For (as I told you afore) Charitie serues not too make vs forget what belongs too Gods seruis,
For (as I told you afore) Charity serves not too make us forget what belongs too God's seruis,
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as though that were a thing of small weyght:
as though that were a thing of small weight:
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but it is the maner of the scripture too send vs backe too our neyghbours when it speaketh of the seruing of God.
but it is the manner of the scripture too send us back too our neighbours when it speaks of the serving of God.
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For it is certein that if wee loue our neyghbours as wee ought too doo, and liue with them according too Gods law, God shall alwayes haue his cheef ryght.
For it is certain that if we love our neighbours as we ought too do, and live with them according too God's law, God shall always have his chief right.
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For vntill wee bee ruled vnder his awe, euery of vs will loue himselfe too much,
For until we be ruled under his awe, every of us will love himself too much,
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and desire too drawe too himselfe, and too glorie in himselfe: and too bee short, there will bee nothing in vs but Pryde, Uaynglory, Couetousnesse, Crueltie,
and desire too draw too himself, and too glory in himself: and too be short, there will be nothing in us but Pride, Vainglory, Covetousness, Cruelty,
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and al maner of Deceyt, vntyll our Lord hath brought vs vnder his yoke, and wee bowed our selues vntoo his obeysance, too honour him and serue him,
and all manner of Deceit, until our Lord hath brought us under his yoke, and we bowed our selves unto his obeisance, too honour him and serve him,
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and to blisse his holy name. And this shal bee doone when we yeeld men their dewtie:
and to bliss his holy name. And this shall be done when we yield men their duty:
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for that is a trew tryall and record that wee feare God.
for that is a true trial and record that we Fear God.
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And now too shewe vs how wee should liue in the world, S. Paule setteth downe these three things:
And now too show us how we should live in the world, S. Paul sets down these three things:
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namely Goodnesse, that is too say, kynd hartednesse in hauing pitie and compassion vppon such as are in distresse, too releeue their neede,
namely goodness, that is too say, kind hartednesse in having pity and compassion upon such as Are in distress, too relieve their need,
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and too beare paciently with their infirmities.
and too bear patiently with their infirmities.
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Thus much concerning the woord Goodnesse: Next that, is Ryghtuousnesse, which signifyeth vpright dealing, so as wee take away no mans goods,
Thus much Concerning the word goodness: Next that, is Righteousness, which signifieth upright dealing, so as we take away no men goods,
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nor go about too aduauntage our selues by the hinderance of our neyghbours, nor bee giuen too pilling and polling,
nor go about too advantage our selves by the hindrance of our neighbours, nor be given too pilling and polling,
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but (too bee short) be contented with whatsoeuer God giueth vs, without raking of other mens goods or possessions vntoo vs. Last of all is added Truth, which is contrary too all craftie packing,
but (too be short) be contented with whatsoever God gives us, without raking of other men's goods or possessions unto us Last of all is added Truth, which is contrary too all crafty packing,
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and too all leaud practyzes, whereby wee labour too draw other mens goods too vs. Then haue wee once these three things, it is certein that Charitie reigneth fully and perfectly in vs. These are the things that we haue too remember vppon this streyne.
and too all lewd practyzes, whereby we labour too draw other men's goods too us Then have we once these three things, it is certain that Charity Reigneth Fully and perfectly in us These Are the things that we have too Remember upon this streyne.
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Wyll wee then shewe that our trayning vp in the Gospell hath not bin in vayne,
Wyll we then show that our training up in the Gospel hath not been in vain,
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and that wee haue not forsaken the grace of our Lord Iesus Christ? Let vs liue vprightly and euenly among men:
and that we have not forsaken the grace of our Lord Iesus christ? Let us live uprightly and evenly among men:
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and agein, let vs be kynd harted both in bearing one with anothers infirmities, and also in succoring them at their neede:
and again, let us be kind hearted both in bearing one with another's infirmities, and also in succouring them At their need:
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and (finally) let vs bee faythfull, that is too say, let vs vse no craft nor suttletie,
and (finally) let us be faithful, that is too say, let us use no craft nor subtlety,
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but let vs bee soothfast, and wherin so euer we haue too deale with others, let them not fynd vs dubble.
but let us be soothfast, and wherein so ever we have too deal with Others, let them not find us double.
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The thing therfore in effect which wee haue too beare in mynd, is that Gods inlightening of vs, is to the end we should no more plundge our selues in darknesse,
The thing Therefore in Effect which we have too bear in mind, is that God's enlightening of us, is to the end we should no more plunge our selves in darkness,
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but that when wee haue once taken lyght of him, wee also should indeuer too giue light too wretched vnbeleeuers;
but that when we have once taken Light of him, we also should endeavour too give Light too wretched unbelievers;
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which wander and reele, and stumble, and are lyke too breake their neckes, bycause they bee as silly beasts:
which wander and reel, and Stumble, and Are like too break their necks, Because they be as silly beasts:
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and no maruell at all, for they haue no lyght too guyde themselues by.
and no marvel At all, for they have no Light too guide themselves by.
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Trew it is that that shall not excuze them, but that they shall alwayes bee giltie before God:
True it is that that shall not excuze them, but that they shall always be guilty before God:
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for their ignorance is matched with malice.
for their ignorance is matched with malice.
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But what shall wee on our syde haue too lay for our selues when wee stray so away, seeyng that God hath inlyghtened vs by his woord and holy spirit,
But what shall we on our side have too lay for our selves when we stray so away, seeing that God hath inlyghtened us by his word and holy Spirit,
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and knit vs too our Lord Iesus Christ, who is the daysunne of ryghtuousnesse, as I haue declared alredie?
and knit us too our Lord Iesus christ, who is the daysunne of Righteousness, as I have declared already?
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Now hereupon S. Paule telleth vs, that we must trye and examin what things please God.
Now hereupon S. Paul Telleth us, that we must try and examine what things please God.
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And this reacheth further than that which he hath sayd:
And this reaches further than that which he hath said:
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for it sheweth vs which is the trew rule, which if wee followe, wee cannot doo amisse:
for it shows us which is the true Rule, which if we follow, we cannot do amiss:
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namely too frame our selues according too Gods will.
namely too frame our selves according too God's will.
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And truely we know that the feare of him is not without cause called the trew wisedome. And truly we know that the Fear of him is not without cause called the true Wisdom.
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597
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11118
For wherof commeth it that men ouershoote themselues intoo all euill, but bycause they forget God,
For whereof comes it that men overshoot themselves into all evil, but Because they forget God,
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(40) sermon (DIV2)
597
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11119
and bury the rememberance of his name and maiestie? For they that haue God in their myndes, shall euer bee restreyned as it were with a brydle.
and bury the remembrance of his name and majesty? For they that have God in their minds, shall ever be restrained as it were with a bridle.
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(40) sermon (DIV2)
597
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11120
Although their fleshe tempt them too euill:
Although their Flesh tempt them too evil:
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(40) sermon (DIV2)
597
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11121
yit will they resist, and consider that as long as they lyue in this worlde, they must spend their lyfe in his seruice that gaue it them.
yet will they resist, and Consider that as long as they live in this world, they must spend their life in his service that gave it them.
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(40) sermon (DIV2)
597
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11122
Then if our myndes bee vppon God, surely it will arme vs and giue vs strength ageinst all temptations.
Then if our minds be upon God, surely it will arm us and give us strength against all temptations.
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(40) sermon (DIV2)
597
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11123
And S. Paule sayeth heere, that we must examin well what things please him: wherin he wakeneth vp our rechlesnesse.
And S. Paul Saith Here, that we must examine well what things please him: wherein he wakeneth up our rechlesnesse.
cc np1 np1 vvz av, cst pns12 vmb vvi av q-crq n2 vvb pno31: c-crq pns31 vvz a-acp po12 n1.
(40) sermon (DIV2)
597
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11124
For in the foresayde despyzing of God which I spake of, there are twoo things.
For in the foresaid despyzing of God which I spoke of, there Are twoo things.
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(40) sermon (DIV2)
597
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11125
The one is that men fall as•eepe in soothing themselues, and thinke not that euer they shall come too account,
The one is that men fallen as•eepe in soothing themselves, and think not that ever they shall come too account,
dt pi vbz d n2 vvb n1 p-acp vvg px32, cc vvb xx cst av pns32 vmb vvi av n1,
(40) sermon (DIV2)
597
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11126
and theruppon doo rest so soundly, as if it were in vs to make good or euill.
and thereupon do rest so soundly, as if it were in us to make good or evil.
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(40) sermon (DIV2)
597
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11127
And afterward they fall outrageously too flinging themselues at aladuenture ageinst God.
And afterwards they fallen outrageously too flinging themselves At aladuenture against God.
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(40) sermon (DIV2)
597
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11128
Therefore it is not ynough for vs not too fyght wilfully ageinst God, nor too play the wyld beastes,
Therefore it is not enough for us not too fight wilfully against God, nor too play the wild beasts,
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597
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11129
or the (mad) Bulles, which push euery way with their hornes: that is not ynough:
or the (mad) Bulls, which push every Way with their horns: that is not enough:
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(40) sermon (DIV2)
597
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11130
but wee must bee watchfull in inquyring throughly what is lawfull for vs, that wee may discerne betweene the things that God permitteth,
but we must be watchful in inquiring thoroughly what is lawful for us, that we may discern between the things that God permitteth,
cc-acp pns12 vmb vbi j p-acp vvg av-j r-crq vbz j p-acp pno12, cst pns12 vmb vvi p-acp dt n2 cst np1 vvz,
(40) sermon (DIV2)
597
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11131
and the thinges that he disalloweth.
and the things that he disalloweth.
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(40) sermon (DIV2)
597
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11132
Too bee short, the first thing that Saint Paule sheweth vs heere, is, hat our lyfe shall neuer be well ordered,
Too be short, the First thing that Saint Paul shows us Here, is, hat our life shall never be well ordered,
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597
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11133
vntill it bee wholly conformable too Gods will. Marke that for one poynt.
until it be wholly conformable too God's will. Mark that for one point.
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597
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11134
Secondly (as I haue told you) wee must not thinke that God forgiueth our carelesnesse,
Secondly (as I have told you) we must not think that God forgives our carelessness,
ord (c-acp pns11 vhb vvn pn22) pns12 vmb xx vvi cst np1 vvz po12 n1,
(40) sermon (DIV2)
598
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11135
when wee doo (as it were) wilfully shet our eyes, and are contented too go astray without taking any great heede:
when we do (as it were) wilfully shet our eyes, and Are contented too go astray without taking any great heed:
c-crq pns12 vdb (c-acp pn31 vbdr) av-j zz po12 n2, cc vbr vvn av vvi av p-acp vvg d j n1:
(40) sermon (DIV2)
598
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but that it behoueth vs too stand vppon our gard, and too seeke diligently what God alloweth.
but that it behooves us too stand upon our guard, and too seek diligently what God alloweth.
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(40) sermon (DIV2)
598
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11137
Those are the twoo poyntes which wee haue too marke.
Those Are the twoo points which we have too mark.
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(40) sermon (DIV2)
598
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11138
As touching the first poynt, wee see how men haue alwayes taken leaue in all ages too followe their owne inuentions, as they terme them.
As touching the First point, we see how men have always taken leave in all ages too follow their own Inventions, as they term them.
p-acp vvg dt ord n1, pns12 vvb c-crq n2 vhb av vvn n1 p-acp d n2 av vvi po32 d n2, c-acp pns32 vvb pno32.
(40) sermon (DIV2)
598
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11139
And soothly it hath euer bin a common prouerb, that the intent iudgeth men: and it is very trew in part, but men haue misexpounded it and misconstrewed it.
And soothly it hath ever been a Common proverb, that the intent Judgeth men: and it is very true in part, but men have misexpounded it and misconstrewed it.
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(40) sermon (DIV2)
598
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11140
For vnder that presence, euery man hath imagined that he should bee cleered before God, and bee taken for ryghtuous, so he had no intent too offend.
For under that presence, every man hath imagined that he should be cleared before God, and be taken for righteous, so he had no intent too offend.
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(40) sermon (DIV2)
598
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11141
After that maner do the Hipocrites weene themselues to do well:
After that manner do the Hypocrites ween themselves to do well:
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(40) sermon (DIV2)
598
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11142
and when they haue inuented a sort of follies & superstitions, they beare themselues on hand, that God ought too take all in good woorth,
and when they have invented a sort of follies & superstitions, they bear themselves on hand, that God ought too take all in good worth,
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(40) sermon (DIV2)
598
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11143
bycause they weened them to be good. But God deales not according to our imagination.
Because they weened them to be good. But God deals not according to our imagination.
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(40) sermon (DIV2)
598
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11144
Wee see then, that men did foully beguyle themselues, in imagining that it was ynough for them too haue a good intent or meaning, as they terme it.
we see then, that men did foully beguile themselves, in imagining that it was enough for them too have a good intent or meaning, as they term it.
pns12 vvb av, cst n2 vdd av-j vvi px32, p-acp vvg cst pn31 vbds av-d p-acp pno32 av vhb dt j n1 cc n1, c-acp pns32 vvb pn31.
(40) sermon (DIV2)
598
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11145
And euen therefore is there nothing but hellish confuzion in poperie, bycause they haue forsaken Gods woord,
And even Therefore is there nothing but hellish confuzion in popery, Because they have forsaken God's word,
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598
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11146
and regarded not what he bade or forbade, but tooke leaue too doo some this thing,
and regarded not what he bade or forbade, but took leave too do Some this thing,
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598
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11332
so they be not put too shame for it before men, let God doo what he will.
so they be not put too shame for it before men, let God do what he will.
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(41) sermon (DIV2)
608
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11147
and some that, as it came in euery mans fancie, and al vnder colour that men are too bee iudged by their intent.
and Some that, as it Come in every men fancy, and all under colour that men Are to be judged by their intent.
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(40) sermon (DIV2)
598
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11148
Trew it is (as I sayd afore) that the intent iudgeth men (in some respect.) For although wee doo the most commendable woorke that can be deuyzed:
True it is (as I said afore) that the intent Judgeth men (in Some respect.) For although we do the most commendable work that can be deuyzed:
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(40) sermon (DIV2)
598
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11149
yit shall wee not fayle too bee condemned at Gods hand, if it bee not doone too the ryght end.
yet shall we not fail too be condemned At God's hand, if it be not done too the right end.
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(40) sermon (DIV2)
598
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11150
If our honest dealing bee but in outward apparance, too get report that wee bee the henestest men in the world,
If our honest dealing bee but in outward appearance, too get report that we be the henestest men in the world,
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(40) sermon (DIV2)
598
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11151
and in the meane whyle all our vertuousnesse is but dung and filth within: it is but a showe of honestie.
and in the mean while all our vertuousnesse is but dung and filth within: it is but a show of honesty.
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598
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11152
And why? Bycause our intent is leaude and crooked.
And why? Because our intent is leaude and crooked.
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(40) sermon (DIV2)
598
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11153
But yit for all this, (as I sayde afore) wee must not take head too doo whatsoeuer our owne brayne teacheth vs:
But yet for all this, (as I said afore) we must not take head too do whatsoever our own brain Teaches us:
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(40) sermon (DIV2)
598
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11154
for our cheefe wisedome is to seeke what Gods will is, according wheruntoo Saint Paule sayeth, it is our reasonable seruice which God commaundeth vs, for our chief Wisdom is to seek what God's will is, according wheruntoo Saint Paul Saith, it is our reasonable service which God commandeth us,
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(40) sermon (DIV2)
598
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and wherin our obedience shalbee well allowed.
and wherein our Obedience shalbe well allowed.
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(40) sermon (DIV2)
598
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But if wee will needes doo all vppon our owne head, God will reiect it all:
But if we will needs do all upon our own head, God will reject it all:
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598
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for that is not reasonable, it is but trash and trumperie of Satan.
for that is not reasonable, it is but trash and trumpery of Satan.
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(40) sermon (DIV2)
598
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11158
Wherefore let vs marke well what is told vs heere ▪ that is too wit, that wee must not seeke any other difference betweene good and euill,
Wherefore let us mark well what is told us Here ▪ that is too wit, that we must not seek any other difference between good and evil,
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(40) sermon (DIV2)
598
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11159
than by weying it in Gods balance, and not in our owne, too say, It seemeth too mee,
than by weighin it in God's balance, and not in our own, too say, It seems too me,
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(40) sermon (DIV2)
598
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11160
and I thinke it too bee good, and I will take some taste of it.
and I think it too be good, and I will take Some taste of it.
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(40) sermon (DIV2)
598
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11161
Let vs beware (I saye) of bringing such rashnesse with vs, and let vs bee as little children that are newlye weaned from the teate.
Let us beware (I say) of bringing such rashness with us, and let us be as little children that Are newly weaned from the teat.
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(40) sermon (DIV2)
598
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11162
Let vs learne of God, and suffer our selues too bee guyded and gouerned wholly by him.
Let us Learn of God, and suffer our selves too be guided and governed wholly by him.
vvb pno12 vvi pp-f np1, cc vvi po12 n2 av vbi vvn cc vvn av-jn p-acp pno31.
(40) sermon (DIV2)
598
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11163
Yee see then that humilitie is the beginning too serue God well, when as wee bee not puffed vp and caryed away with ouerweening,
Ye see then that humility is the beginning too serve God well, when as we be not puffed up and carried away with overweening,
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(40) sermon (DIV2)
598
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11164
nor so rash as too say, I weene so, I thinke so: (but contrariwyse, too thinke thus:) is this of God? hath he spoken it by this woord? Although it seemed too bee the best and excellentest thing in the world: yit notwithstanding;
nor so rash as too say, I ween so, I think so: (but contrariwise, too think thus:) is this of God? hath he spoken it by this word? Although it seemed too be the best and excellentest thing in the world: yet notwithstanding;
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(40) sermon (DIV2)
598
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11165
I would not fayle too refuze it, if it bee forbidden of God.
I would not fail too refuse it, if it be forbidden of God.
pns11 vmd xx vvi av vvi pn31, cs pn31 vbb vvn pp-f np1.
(40) sermon (DIV2)
598
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11166
And that is the cause why it is expresly sayd, thou shalt not doo the thing that seemeth good in thyne owne eyes.
And that is the cause why it is expressly said, thou shalt not do the thing that seems good in thine own eyes.
cc cst vbz dt n1 c-crq pn31 vbz av-j vvn, pns21 vm2 xx vdi dt n1 cst vvz j p-acp po21 d n2.
(40) sermon (DIV2)
598
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11167
And for the same cause are wee forbidden too bee wyse in our owne conceytes.
And for the same cause Are we forbidden too be wise in our own conceits.
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(40) sermon (DIV2)
598
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Only let vs assure our selues, that too be taught of God, is the infallible wisedome.
Only let us assure our selves, that too be taught of God, is the infallible Wisdom.
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(40) sermon (DIV2)
598
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11169
But as soone as wee step asyde from that which he sheweth vs, wee bee but wanderers though wee were the wyzest too outward showe,
But as soon as we step aside from that which he shows us, we be but wanderers though we were the wyzest too outward show,
cc-acp c-acp av c-acp pns12 vvb av p-acp d r-crq pns31 vvz pno12, pns12 vbb p-acp n2 cs pns12 vbdr dt vv2 av j n1,
(40) sermon (DIV2)
598
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11170
and the best esteemed in the world.
and the best esteemed in the world.
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(40) sermon (DIV2)
598
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11171
Too bee short, wee see how all that euer men can bring of their owne, will stand them in no sted, but onely too condemne them.
Too be short, we see how all that ever men can bring of their own, will stand them in no stead, but only too condemn them.
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(40) sermon (DIV2)
598
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11172
And why? There is nothing that can guyde vs but only Gods will:
And why? There is nothing that can guide us but only God's will:
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(40) sermon (DIV2)
598
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it is the only rule whereby wee may say, this is noughtwoorth, or this is good.
it is the only Rule whereby we may say, this is noughtwoorth, or this is good.
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(40) sermon (DIV2)
598
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Now seeing that the diuell hath gone about too bereeue vs of such a benefyte:
Now seeing that the Devil hath gone about too bereeue us of such a benefit:
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598
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it behoueth vs so much the more too stand vppon our gard, that is too say, too be heedfull,
it behooves us so much the more too stand upon our guard, that is too say, too be heedful,
pn31 vvz pno12 av av-d dt av-dc av vvb p-acp po12 n1, cst vbz av vvb, av vbb j,
(40) sermon (DIV2)
598
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11176
and too apply all our wits throughly too the seeking out of Gods will.
and too apply all our wits thoroughly too the seeking out of God's will.
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(40) sermon (DIV2)
598
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11177
Wee be carefull ynough for our temporall profit, for men neuer (lyghtly) take thing in hand without forecasting wel what may insew.
we be careful enough for our temporal profit, for men never (lightly) take thing in hand without forecasting well what may insew.
pns12 vbb j av-d p-acp po12 j n1, c-acp n2 av (av-j) vvb n1 p-acp n1 p-acp vvg av q-crq vmb vvi.
(40) sermon (DIV2)
598
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11178
O (say they) behold, I shall cast my selfe intoo such a daunger:
O (say they) behold, I shall cast my self into such a danger:
sy (vvb pns32) vvb, pns11 vmb vvi po11 n1 p-acp d dt n1:
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598
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agein, this will serue my turne that way, or else this may hinder mee, or hurt mee.
again, this will serve my turn that Way, or Else this may hinder me, or hurt me.
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(40) sermon (DIV2)
598
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11180
Now then we be heedfull ynough in seeking the things that belong too this flyghtfull lyfe:
Now then we be heedful enough in seeking the things that belong too this flyghtfull life:
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598
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but in the meane whyle wee step forth at aladuenture in seruing God. And although we pretend great zele in seeking the heauenly lyfe:
but in the mean while we step forth At aladuenture in serving God. And although we pretend great zeal in seeking the heavenly life:
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(40) sermon (DIV2)
598
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11182
yit we shew therby that wee make none account of it, and that all that euer wee doo is but for fashyons sake, and as it were taskwoorke.
yet we show thereby that we make none account of it, and that all that ever we do is but for fashions sake, and as it were taskwoorke.
av pns12 vvb av cst pns12 vvb pix n1 pp-f pn31, cc cst d cst av pns12 vdi vbz p-acp p-acp ng1 n1, cc c-acp pn31 vbdr n1.
(40) sermon (DIV2)
598
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11183
Therefore let vs marke well that men shall not bee so sore condemned, when their rebelling ageinst God is not wilfully and of set purpose,
Therefore let us mark well that men shall not be so soar condemned, when their rebelling against God is not wilfully and of Set purpose,
av vvb pno12 vvi av d n2 vmb xx vbi av av-j vvn, c-crq po32 j-vvg p-acp np1 vbz xx av-j cc a-acp vvn n1,
(40) sermon (DIV2)
598
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11184
as when they harden themselues in their frowardnesse. Trew it is that men shall doo some things without looking neerly too them:
as when they harden themselves in their frowardness. True it is that men shall do Some things without looking nearly too them:
c-acp c-crq pns32 vvb px32 p-acp po32 n1. j pn31 vbz d n2 vmb vdi d n2 p-acp vvg av-j av pno32:
(40) sermon (DIV2)
598
Image 271
11185
but yit must they looke whether God lyke of them or no.
but yet must they look whither God like of them or not.
cc-acp av vmb pns32 vvi cs np1 av-j pp-f pno32 cc xx.
(40) sermon (DIV2)
598
Image 271
11186
The thing wherin wee must bee wyzest and best aduyzed, is not too make our owne profit after the manner of the world, which counteth the wylyest folke wyzest,
The thing wherein we must be wyzest and best aduyzed, is not too make our own profit After the manner of the world, which counteth the wylyest folk wyzest,
dt n1 c-crq pns12 vmb vbi vv2 cc js vvn, vbz xx av vvi po12 d n1 p-acp dt n1 pp-f dt n1, r-crq vvz dt js n1 vv2,
(40) sermon (DIV2)
598
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11187
but too get vs spirituall discretion, too know what things God alloweth, and too followe the same.
but too get us spiritual discretion, too know what things God alloweth, and too follow the same.
cc-acp av vvb pno12 j n1, av vvb r-crq n2 np1 vvz, cc av vvi dt d.
(40) sermon (DIV2)
598
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11188
Now heeruppon he addeth also, that wee must not haue too doo with the fruitelesse woorks of darknesse, but rather rebuke them.
Now Hereupon he adds also, that we must not have to do with the fruitless works of darkness, but rather rebuke them.
av av pns31 vvz av, cst pns12 vmb xx vhi pc-acp vdi p-acp dt j n2 pp-f n1, cc-acp av-c vvb pno32.
(40) sermon (DIV2)
599
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11189
This is not added without greate reason. For although we bee well dispozed too frame our lyfe according too Gods woord:
This is not added without great reason. For although we be well dispozed too frame our life according too God's word:
d vbz xx vvn p-acp j n1. p-acp cs pns12 vbb av vvn av vvi po12 n1 vvg av npg1 n1:
(40) sermon (DIV2)
599
Image 271
11190
yit shall wee bee shouldered from it, if wee learne not too resist all temptations. Truely although wee sawe no vyces about vs too withdrawe our obedience from God:
yet shall we be shouldered from it, if we Learn not too resist all temptations. Truly although we saw no vices about us too withdraw our Obedience from God:
av vmb pns12 vbi vvn p-acp pn31, cs pns12 vvb xx av vvi d n2. av-j cs pns12 vvd dx n2 p-acp pno12 av vvi po12 n1 p-acp np1:
(40) sermon (DIV2)
599
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11191
yit haue we such store of vyces alredie in vs, that we must needs haue profited very well in Gods schoole,
yet have we such store of vices already in us, that we must needs have profited very well in God's school,
av vhb pns12 d n1 pp-f n2 av p-acp pno12, cst pns12 vmb av vhi vvn av av p-acp ng1 n1,
(40) sermon (DIV2)
599
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11192
beefore wee can bee disposed too submit our selues in true obedience, and to say, Lord reigne thou ouer vs,
before we can be disposed too submit our selves in true Obedience, and to say, Lord Reign thou over us,
a-acp pns12 vmb vbi vvn av vvi po12 n2 p-acp j n1, cc pc-acp vvi, n1 n1 pns21 p-acp pno12,
(40) sermon (DIV2)
599
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11193
and let thyne only will bee our rule.
and let thine only will be our Rule.
cc vvb po21 j vmb vbi po12 n1.
(40) sermon (DIV2)
599
Image 272
11194
But yit let vs put the cace, that wee were come so farre foorth, as too feele no resistence nor geynsaying in our selues,
But yet let us put the case, that we were come so Far forth, as too feel no resistance nor geynsaying in our selves,
p-acp av vvb pno12 vvi dt n1, cst pns12 vbdr vvn av av-j av, c-acp av vvb dx n1 ccx vvg p-acp po12 n2,
(40) sermon (DIV2)
599
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11195
but that wee could so subdew all our affections, that they myght after a sort bee ruly:
but that we could so subdue all our affections, that they might After a sort be ruly:
cc-acp cst pns12 vmd av vvi d po12 n2, cst pns32 vmd p-acp dt n1 vbi av-j:
(40) sermon (DIV2)
599
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11196
yit notwithstanding, the diuell neuer ceasseth too assayle vs on all syds, one whyle by lyght biekerings, another by vndermyning,
yet notwithstanding, the Devil never ceaseth too assail us on all syds, one while by Light biekerings, Another by undermining,
av a-acp, dt n1 av-x vvz av vvi pno12 p-acp d n2, crd n1 p-acp vvi n2-vvg, j-jn p-acp vvg,
(40) sermon (DIV2)
599
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11197
and another whyle by giuing alarums & open assaults, so as he wil soone ouerwhelm vs,
and Another while by giving alarms & open assaults, so as he will soon overwhelm us,
cc j-jn n1 p-acp vvg n2 cc j n2, av c-acp pns31 vmb av vvi pno12,
(40) sermon (DIV2)
599
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11198
except we be well fortifyed, & God haue giuen vs inuincible power to withstand all his pollicies.
except we be well fortified, & God have given us invincible power to withstand all his policies.
c-acp pns12 vbb av vvn, cc np1 vhb vvn pno12 j n1 pc-acp vvi d po31 n2.
(40) sermon (DIV2)
599
Image 272
11199
That is the cause why Saint Paule addeth, that wee should not haue too doo with the vnfruteful woorks of darknesse.
That is the cause why Saint Paul adds, that we should not have to do with the unfruitful works of darkness.
cst vbz dt n1 c-crq n1 np1 vvz, cst pns12 vmd xx vhi pc-acp vdi p-acp dt j n2 pp-f n1.
(40) sermon (DIV2)
599
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11200
As if he should say, my freends, I knowe well that the vneazinesse of going vntoo God in this world, wil be as a blocke too keepe you backe from dooing of your dewtie.
As if he should say, my Friends, I know well that the vneazinesse of going unto God in this world, will be as a block too keep you back from doing of your duty.
c-acp cs pns31 vmd vvi, po11 n2, pns11 vvb av cst dt n1 pp-f vvg p-acp np1 p-acp d n1, vmb vbi p-acp dt n1 av vvi pn22 av p-acp vdg pp-f po22 n1.
(40) sermon (DIV2)
599
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11201
And although yee knowe that God ought too haue the maystrie, and that wee ought too bee vnder his subiection:
And although ye know that God ought too have the mastery, and that we ought too be under his subjection:
cc cs pn22 vvb cst np1 vmd av vhi dt n1, cc cst pns12 vmd av vbi p-acp po31 n1:
(40) sermon (DIV2)
599
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11202
yit notwithstanding when yee bee conuersant with the despyzers of God, and with vnholie persons, it is very hard for you too walk vncorruptly.
yet notwithstanding when ye be conversant with the despyzers of God, and with unholy Persons, it is very hard for you too walk uncorruptly.
av c-acp c-crq pn22 vbb j p-acp dt n2 pp-f np1, cc p-acp j n2, pn31 vbz av j c-acp pn22 av vvi av-j.
(40) sermon (DIV2)
599
Image 272
11203
For looke how many vyces reigne, so many infections are there too atteynt you, and it is very hard for you too scape vnperuerted,
For look how many vices Reign, so many infections Are there too attaint you, and it is very hard for you too escape unperverted,
p-acp n1 c-crq d n2 vvi, av d n2 vbr a-acp av vvi pn22, cc pn31 vbz av j c-acp pn22 av vvi vvn,
(40) sermon (DIV2)
599
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11204
lyke as it cannot bee but that wee must feele some prickings whē we walk among thornes.
like as it cannot be but that we must feel Some prickings when we walk among thorns.
av-j c-acp pn31 vmbx vbi cc-acp cst pns12 vmb vvi d n2 c-crq pns12 vvb p-acp n2.
(40) sermon (DIV2)
599
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11205
Forasmuch thē as there is such abundance of corruptions through the whole world, as a man can scarsly remoue one foote but he shall stumble vppon some euill or other:
Forasmuch them as there is such abundance of corruptions through the Whole world, as a man can scarcely remove one foot but he shall Stumble upon Some evil or other:
av pno32 c-acp pc-acp vbz d n1 pp-f n2 p-acp dt j-jn n1, c-acp dt n1 vmb av-j vvi crd n1 cc-acp pns31 vmb vvi p-acp d j-jn cc n-jn:
(40) sermon (DIV2)
599
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11206
It standeth vs on hand too haue greate strength too maynteyne vs vnimpeached in the seruing of God:
It Stands us on hand too have great strength too maintain us unimpeached in the serving of God:
pn31 vvz pno12 p-acp n1 av vhb j n1 av vvb pno12 vvn p-acp dt vvg pp-f np1:
(40) sermon (DIV2)
599
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11207
or else we must be vtterly •urned away fron his obedience. But what for that? There is no excuce for vs, sayeth Saint Paule.
or Else we must be utterly •urned away fron his Obedience. But what for that? There is no excuce for us, Saith Saint Paul.
cc av pns12 vmb vbi av-j vvn av n1 po31 n1. p-acp r-crq p-acp d? pc-acp vbz dx n1 p-acp pno12, vvz n1 np1.
(40) sermon (DIV2)
599
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11208
It wil not boote vs too alledge, Alas, what shall I doo, I that am a poore frayle creature? If God had set mee alone by my self, I could serue him the better:
It will not boot us too allege, Alas, what shall I do, I that am a poor frail creature? If God had Set me alone by my self, I could serve him the better:
pn31 vmb xx n1 pno12 av vvi, uh, q-crq vmb pns11 vdi, pns11 cst vbm dt j j n1? cs np1 vhd vvn pno11 av-j p-acp po11 n1, pns11 vmd vvi pno31 dt av-jc:
(40) sermon (DIV2)
599
Image 272
11209
but I am heere among so many vyces, that I must needs doo as other men doo:
but I am Here among so many vices, that I must needs do as other men do:
cc-acp pns11 vbm av p-acp av d n2, cst pns11 vmb av vdi p-acp j-jn n2 vdb:
(40) sermon (DIV2)
599
Image 272
11210
for some pill, and some poll, some are whoremongers, some are drunkards, and some swearers: and finally I see so much wickednesse, that it maketh my hart too quake:
for Some pill, and Some Poll, Some Are whoremongers, Some Are drunkards, and Some swearers: and finally I see so much wickedness, that it makes my heart too quake:
c-acp d n1, cc d n1, d vbr n2, d vbr n2, cc d n2: cc av-j pns11 vvb av d n1, cst pn31 vvz po11 n1 av vvi:
(40) sermon (DIV2)
599
Image 272
11211
and seeing I am hemmed in with all these things, what can I doo in such extremitie? Wee will alledge all this geere (say I): but it is in vayne.
and seeing I am hemmed in with all these things, what can I do in such extremity? we will allege all this gear (say I): but it is in vain.
cc vvg pns11 vbm vvn p-acp p-acp d d n2, r-crq vmb pns11 vdi p-acp d n1? pns12 vmb vvi d d n1 (vvb pns11): p-acp pn31 vbz p-acp j.
(40) sermon (DIV2)
599
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11212
Wherfore let vs learne too prepare our selues in such wyse too the seruing of God,
Wherefore let us Learn too prepare our selves in such wise too the serving of God,
q-crq vvb pno12 vvi av vvb po12 n2 p-acp d n1 av dt vvg pp-f np1,
(40) sermon (DIV2)
599
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11213
as wee may stand obediently in battell ray too resist all temptations.
as we may stand obediently in battle ray too resist all temptations.
c-acp pns12 vmb vvi av-j p-acp n1 n1 av vvi d n2.
(40) sermon (DIV2)
599
Image 272
11214
It is trew that wee shall haue much adoo too bring it too passe ▪ but yit will God bee strongest,
It is true that we shall have much ado too bring it too pass ▪ but yet will God be Strongest,
pn31 vbz j cst pns12 vmb vhi d n1 av vvi pn31 av vvi ▪ cc-acp av vmb np1 vbb js,
(40) sermon (DIV2)
599
Image 272
11215
so wee pray him too gouerne vs with his holy spirit. And that gouernment serueth not only to subdew vs too his dominion:
so we pray him too govern us with his holy Spirit. And that government serveth not only to subdue us too his dominion:
av pns12 vvb pno31 av vvi pno12 p-acp po31 j n1. cc d n1 vvz xx av-j pc-acp vvi pno12 av po31 n1:
(40) sermon (DIV2)
599
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11216
but also too giue vs victorie ageinst all the things that Satan practizeth too ouerthrowe vs. Yee see then that if wee call vppon God and put our selues to his guyding:
but also too give us victory against all the things that Satan practizeth too overthrown us Ye see then that if we call upon God and put our selves to his guiding:
cc-acp av av vvi pno12 n1 p-acp d dt n2 cst np1 vvz av vvi pno12 pn22 vvi av cst cs pns12 vvb p-acp np1 cc vvi po12 n2 p-acp po31 n-vvg:
(40) sermon (DIV2)
599
Image 272
11217
it is certein that wee shall haue ynough too make vs keepe on our way, notwithstanding that this world be ful of wicked stoppes, too thrust vs out of the way.
it is certain that we shall have enough too make us keep on our Way, notwithstanding that this world be full of wicked stops, too thrust us out of the Way.
pn31 vbz j cst pns12 vmb vhi av-d av vvb pno12 vvi p-acp po12 n1, c-acp cst d n1 vbi j pp-f j n2, av vvb pno12 av pp-f dt n1.
(40) sermon (DIV2)
599
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11218
The thing then which we haue too remēber vpon this streyne, is, that besyds the good mynd which wee must haue too submit our selues vntoo God,
The thing then which we have too Remember upon this streyne, is, that besides the good mind which we must have too submit our selves unto God,
dt n1 av r-crq pns12 vhb av vvi p-acp d vvi, vbz, cst p-acp dt j n1 r-crq pns12 vmb vhi av vvi po12 n2 p-acp np1,
(40) sermon (DIV2)
599
Image 272
11219
and besyds the lowlinesse too accept and receyue whatsoeuer God commaundeth vs, & too frame our whole lyfe therafter:
and besides the lowliness too accept and receive whatsoever God commandeth us, & too frame our Whole life thereafter:
cc p-acp dt n1 av vvi cc vvi r-crq np1 vvz pno12, cc av vvb po12 j-jn n1 av:
(40) sermon (DIV2)
599
Image 272
11220
wee must also be armed to fyght ageinst all the assaults that Satan maketh ageinst vs,
we must also be armed to fight against all the assaults that Satan makes against us,
pns12 vmb av vbi vvn pc-acp vvi p-acp d dt n2 cst np1 vvz p-acp pno12,
(40) sermon (DIV2)
599
Image 272
11221
and though we see the whole world set vppon naughtinesse, wee must not think that that may serue too diminish our fault before God,
and though we see the Whole world Set upon naughtiness, we must not think that that may serve too diminish our fault before God,
cc cs pns12 vvb dt j-jn n1 vvn p-acp n1, pns12 vmb xx vvi d cst vmb vvi av vvi po12 n1 p-acp np1,
(40) sermon (DIV2)
599
Image 272
11222
but consider that it is his will too exercyze vs after that fashyon.
but Consider that it is his will too exercyze us After that fashion.
cc-acp vvb cst pn31 vbz po31 n1 av vvi pno12 p-acp d n1.
(40) sermon (DIV2)
599
Image 272
11223
Yit notwithstanding if wee call vppon him, and put our whole trust in the working of his holy spirit:
Yet notwithstanding if we call upon him, and put our Whole trust in the working of his holy Spirit:
av c-acp cs pns12 vvb p-acp pno31, cc vvi po12 j-jn n1 p-acp dt n-vvg pp-f po31 j n1:
(40) sermon (DIV2)
599
Image 272
11224
surely wee shall obteyne victorie ageinst all that euer Satan can trump in our wayes.
surely we shall obtain victory against all that ever Satan can trump in our ways.
av-j pns12 vmb vvi n1 p-acp d cst av np1 vmb n1 p-acp po12 n2.
(40) sermon (DIV2)
599
Image 272
11225
And so yee see how wee may ouercome all things that hinder our seruing of God.
And so ye see how we may overcome all things that hinder our serving of God.
cc av pn22 vvb c-crq pns12 vmb vvi d n2 cst vvb po12 vvg pp-f np1.
(40) sermon (DIV2)
599
Image 272
11226
Finally, S. Paule following still the •imilitude which he brought in afore, telleth vs that wee must not haue too doo with the woorks of darknesse.
Finally, S. Paul following still the •imilitude which he brought in afore, Telleth us that we must not have to do with the works of darkness.
av-j, n1 np1 vvg av dt n1 r-crq pns31 vvd p-acp a-acp, vvz pno12 cst pns12 vmb xx vhi pc-acp vdi p-acp dt n2 pp-f n1.
(40) sermon (DIV2)
600
Image 272
11227
As if he should say, that wee must bee separted from the vnbeleeuers, and that when wee liue at aladuenture,
As if he should say, that we must be separated from the unbelievers, and that when we live At aladuenture,
p-acp cs pns31 vmd vvi, cst pns12 vmb vbi vvn p-acp dt n2, cc cst c-crq pns12 vvb p-acp n1,
(40) sermon (DIV2)
600
Image 272
11228
as though God had not wrought in vs, & as though his word had done vs no good at al, it is as much as if we trāpled Iesus Christ vnder our feete, abolished the frute of his death & passiō,
as though God had not wrought in us, & as though his word had done us no good At all, it is as much as if we trampled Iesus christ under our feet, abolished the fruit of his death & passion,
c-acp cs np1 vhd xx vvn p-acp pno12, cc c-acp cs po31 n1 vhd vdn pno12 dx j p-acp d, pn31 vbz p-acp d c-acp cs pns12 vvd np1 np1 p-acp po12 n2, vvn dt n1 pp-f po31 n1 cc n1,
(40) sermon (DIV2)
600
Image 272
11229
& defyled his blud, which is the fountaine of all holinesse? Si•h it is so, let vs looke too retyre out of darkenesse,
& defiled his blood, which is the fountain of all holiness? Si•h it is so, let us look too retire out of darkness,
cc vvn po31 n1, r-crq vbz dt n1 pp-f d n1? av-d pn31 vbz av, vvb pno12 vvi av vvi av pp-f n1,
(40) sermon (DIV2)
600
Image 272
11230
and not too haue to doo with it in any wyse.
and not too have to do with it in any wise.
cc xx av vhi pc-acp vdi p-acp pn31 p-acp d n1.
(40) sermon (DIV2)
600
Image 272
11231
And his calling of them by the name of frutelesse woorks, is too shewe vs, that when wee bee so mingled with the vnbeleeuers, worldlinges, and despyzers of God:
And his calling of them by the name of fruitless works, is too show us, that when we be so mingled with the unbelievers, worldlings, and despyzers of God:
cc po31 n-vvg pp-f pno32 p-acp dt n1 pp-f j n2, vbz av vvb pno12, cst c-crq pns12 vbb av vvn p-acp dt n2, n2, cc n2 pp-f np1:
(40) sermon (DIV2)
600
Image 272
11232
wee shall receyue but a poore reward, which shall yeeld vs no fruite at all.
we shall receive but a poor reward, which shall yield us no fruit At all.
pns12 vmb vvi p-acp dt j n1, r-crq vmb vvi pno12 dx n1 p-acp d.
(40) sermon (DIV2)
600
Image 272
11233
What gayne wee then by taking leaue too doo euill, vnder colour that the most part of the world is giuen too wickednesse (nothing) for all of them must reape the reward of euerlasting death,
What gain we then by taking leave too do evil, under colour that the most part of the world is given too wickedness (nothing) for all of them must reap the reward of everlasting death,
q-crq vvb pns12 av p-acp vvg n1 av vdi j-jn, p-acp n1 cst dt av-ds n1 pp-f dt n1 vbz vvn av n1 (pix) c-acp d pp-f pno32 vmb vvi dt n1 pp-f j n1,
(40) sermon (DIV2)
600
Image 272
11234
for follow one another after that fashyon. Now then let vs looke neerlyer too our selues:
for follow one Another After that fashion. Now then let us look neerlyer too our selves:
p-acp vvi crd j-jn p-acp d n1. av av vvb pno12 vvi av-jc av po12 n2:
(40) sermon (DIV2)
600
Image 273
11235
for when men pardon them selues so lyghtly, that they seeke nothing else but too keepe themselues fast fettered vnder the subiection their father Satan,
for when men pardon them selves so lightly, that they seek nothing Else but too keep themselves fast fettered under the subjection their father Satan,
c-acp c-crq n2 vvb pno32 n2 av av-j, cst pns32 vvb pix av cc-acp av vvi px32 av-j vvn p-acp dt n1 po32 n1 np1,
(40) sermon (DIV2)
600
Image 273
11236
and too cast themselues as it were intoo the bottom of hell:
and too cast themselves as it were into the bottom of hell:
cc av vvd px32 p-acp pn31 vbdr p-acp dt n1 pp-f n1:
(40) sermon (DIV2)
600
Image 273
11237
Alas is it not a wretched libertie? Saint Paule therfore telleth vs expresly, that wee ought so little too intermeddle our selues with the corruptions of the world, that wee should rather indeuer too amend those which take such libertie too doo euill, that they vtterly ouerthrowe themselues:
Alas is it not a wretched liberty? Saint Paul Therefore Telleth us expressly, that we ought so little too intermeddle our selves with the corruptions of the world, that we should rather endeavour too amend those which take such liberty too do evil, that they utterly overthrown themselves:
uh vbz pn31 xx dt j n1? n1 np1 av vvz pno12 av-j, cst pns12 vmd av av-j av vvi po12 n2 p-acp dt n2 pp-f dt n1, cst pns12 vmd av-c vvb av vvi d r-crq vvb d n1 av vdi j-jn, cst pns32 av-j vvi px32:
(40) sermon (DIV2)
600
Image 273
11238
and that both wee and they ought too bee so hild in obedience to our God,
and that both we and they ought too be so held in Obedience to our God,
cc cst d pns12 cc pns32 vmd av vbi av vvn p-acp n1 p-acp po12 n1,
(40) sermon (DIV2)
600
Image 273
11239
as his woord and holy spirit may serue vs as an inuincible power too fyght ageinst all assaults,
as his word and holy Spirit may serve us as an invincible power too fight against all assaults,
c-acp po31 n1 cc j n1 vmb vvi pno12 p-acp dt j n1 av vvi p-acp d n2,
(40) sermon (DIV2)
600
Image 273
11240
and that wee may bee so armed and furnished therwith, as it may bee vntoo vs bothe a helmet, and a brestplate,
and that we may be so armed and furnished therewith, as it may be unto us both a helmet, and a breastplate,
cc cst pns12 vmb vbi av vvn cc vvn av, c-acp pn31 vmb vbi p-acp pno12 d dt n1, cc dt n1,
(40) sermon (DIV2)
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and a harnesse, and a swoord, as wee shall see heerafter.
and a harness, and a sword, as we shall see hereafter.
cc dt n1, cc dt n1, c-acp pns12 vmb vvi av.
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And let vs beware too walk so in this world, as wee may serue our God with trew constancie,
And let us beware too walk so in this world, as we may serve our God with true constancy,
cc vvb pno12 vvi av vvi av p-acp d n1, c-acp pns12 vmb vvi po12 n1 p-acp j n1,
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and not bee turned from him for any trubbles, impediments, lettes or stoppes that can bee layd in our way.
and not be turned from him for any Troubles, impediments, lets or stops that can be laid in our Way.
cc xx vbi vvn p-acp pno31 p-acp d n2, n2, vvz cc n2 cst vmb vbi vvn p-acp po12 n1.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too touche vs with such repentance,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too touch us with such Repentance,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 p-acp d n1,
(40) sermon (DIV2)
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as wee may bee sorie for them, and rid them away more and more, too the strengthening of vs in his feare,
as we may be sorry for them, and rid them away more and more, too the strengthening of us in his Fear,
c-acp pns12 vmb vbi j p-acp pno32, cc vvd pno32 av av-dc cc av-dc, av dt vvg pp-f pno12 p-acp po31 n1,
(40) sermon (DIV2)
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and in the keeping of his holy commaundementes:
and in the keeping of his holy Commandments:
cc p-acp dt n-vvg pp-f po31 j n2:
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and the meane season he beare wyth our infyrmities, vntill wee bee quyte and cleane rid of them:
and the mean season he bear with our infirmities, until we be quite and clean rid of them:
cc dt j n1 pns31 vvi p-acp po12 n2, c-acp pns12 vbb av cc av-j vvn pp-f pno32:
(40) sermon (DIV2)
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and make vs too profit from day too day in the doctrine, that is too wit, in the remission of our sinnes,
and make us too profit from day too day in the Doctrine, that is too wit, in the remission of our Sins,
cc vvb pno12 av vvi p-acp n1 av n1 p-acp dt n1, cst vbz av n1, p-acp dt n1 pp-f po12 n2,
(40) sermon (DIV2)
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vntyll wee come too the perfection of his rightuousnesse and glory. And so let vs all say, Almightie God heauenly father.
until we come too the perfection of his righteousness and glory. And so let us all say, Almighty God heavenly father.
p-acp pns12 vvb av dt n1 pp-f po31 n1 cc n1. cc av vvb pno12 d vvi, j-jn np1 j n1.
(40) sermon (DIV2)
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The.xxxvi. Sermon, which is the fourth vppon the fifth Chapter. 11. Haue not too doo vvith the fruitlesse vvoorkes of darkenesse, but rather rebuke them.
The xxxvi Sermon, which is the fourth upon the fifth Chapter. 11. Have not too do with the fruitless works of darkness, but rather rebuke them.
dt crd n1, r-crq vbz dt ord p-acp dt ord n1. crd vhb xx av vdi p-acp dt j n2 pp-f n1, cc-acp av-c vvb pno32.
(41) sermon (DIV2)
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12. For (as for) the things vvhich they doo in secret, it is a shame euen too name them.
12. For (as for) the things which they do in secret, it is a shame even too name them.
crd p-acp (c-acp p-acp) dt n2 r-crq pns32 vdi p-acp j-jn, pn31 vbz dt n1 av av vvi pno32.
(41) sermon (DIV2)
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13. But all thinges are layd open vvhen they bee rebuked by the lyght: for the lyght is it that layes all things open.
13. But all things Are laid open when they be rebuked by the Light: for the Light is it that lays all things open.
crd p-acp d n2 vbr vvn j c-crq pns32 vbb vvn p-acp dt vvi: c-acp dt vvi vbz pn31 cst vvz d n2 j.
(41) sermon (DIV2)
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14. VVherfore he sayth, awake thou that sleepest, and arise from the dead, and Christ vvillinlyghten thee.
14. Wherefore he say, awake thou that Sleepest, and arise from the dead, and christ vvillinlyghten thee.
crd c-crq pns31 vvz, vvb pns21 cst vv2, cc vvi p-acp dt j, cc np1 vvb pno21.
(41) sermon (DIV2)
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WEe haue seene this morning, that although there bee many things in the world too turne vs away from the seruing of God:
we have seen this morning, that although there be many things in the world too turn us away from the serving of God:
pns12 vhb vvn d n1, cst cs pc-acp vbb d n2 p-acp dt n1 av vvb pno12 av p-acp dt vvg pp-f np1:
(41) sermon (DIV2)
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yit must we not therfore swarue as though that myght serue vs for an excuce. For there haue bin stumbling blockes in the world at all tymes:
yet must we not Therefore swerve as though that might serve us for an excuce. For there have been stumbling blocks in the world At all times:
av vmb pns12 xx av vvi c-acp cs cst vmd vvi pno12 p-acp dt n1. p-acp pc-acp vhi vbn vvg n2 p-acp dt n1 p-acp d n2:
(41) sermon (DIV2)
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but the remedie for them is this doctrine, that is too wit, that Gods children must stande vppon their gard, that they corrupt not themselues by companying with the v•beleeuers,
but the remedy for them is this Doctrine, that is too wit, that God's children must stand upon their guard, that they corrupt not themselves by companying with the v•beleeuers,
cc-acp dt n1 p-acp pno32 vbz d n1, cst vbz av n1, cst npg1 n2 vmb vvi p-acp po32 n1, cst pns32 vvb xx px32 p-acp vvg p-acp dt n2,
(41) sermon (DIV2)
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bycause God hath sholed them asunder. And it is not ynough for vs not too bee drunkardes, whoremongers, theeues, or murtherers:
Because God hath sholed them asunder. And it is not enough for us not too be drunkards, whoremongers, thieves, or murderers:
c-acp np1 vhz vvn pno32 av. cc pn31 vbz xx av-d p-acp pno12 xx av vbi n2, n2, n2, cc n2:
(41) sermon (DIV2)
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11258
but wee must also shun all manner of euill wheresoeuer it bee. In deede wee ought too begin alwayes at our selues:
but we must also shun all manner of evil wheresoever it be. In deed we ought too begin always At our selves:
cc-acp pns12 vmb av vvi d n1 pp-f j-jn c-crq pn31 vbb. p-acp n1 pns12 vmd av vvi av p-acp po12 n2:
(41) sermon (DIV2)
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for hipocrites will alwayes spye a mote in their neyghbours eye, and yit beare a great stone in their owne, without feeling it. for Hypocrites will always spy a mote in their neighbours eye, and yet bear a great stone in their own, without feeling it.
p-acp n2 vmb av vvi dt n1 p-acp po32 ng1 n1, cc av vvb dt j n1 p-acp po32 d, p-acp vvg pn31.
(41) sermon (DIV2)
606
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11260
But if wee will bee ryght and sound Iudges, let euery man examine himself, and begin there in condemning vyces.
But if we will be right and found Judges, let every man examine himself, and begin there in condemning vices.
p-acp cs pns12 vmb vbi j-jn cc j n2, vvb d n1 vvi px31, cc vvb a-acp p-acp vvg n2.
(41) sermon (DIV2)
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Let vs consider well whether wee our selues bee faultie or no, that wee may first and formest make our owne indytement before God, by hating the euyll that is in our selues.
Let us Consider well whither we our selves be faulty or no, that we may First and formest make our own indytement before God, by hating the evil that is in our selves.
vvb pno12 vvi av cs pns12 po12 n2 vbb j cc uh-dx, cst pns12 vmb ord cc js vvb po12 d n1 p-acp np1, p-acp vvg dt n-jn cst vbz p-acp po12 n2.
(41) sermon (DIV2)
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Howbeeit wee must also shewe therwithall, that wee loue God better than the world, and not maynteyne our selues in fauour and freendship of the wicked, by foading them in their faultes, and by flattering them.
Howbeit we must also show therewithal, that we love God better than the world, and not maintain our selves in favour and friendship of the wicked, by foading them in their Faults, and by flattering them.
a-acp pns12 vmb av vvi av, cst pns12 vvb np1 av-jc cs dt n1, cc xx vvi po12 n2 p-acp n1 cc n1 pp-f dt j, p-acp vvg pno32 p-acp po32 n2, cc p-acp vvg pno32.
(41) sermon (DIV2)
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11263
And for that cause S. Paule addeth, that wee must rather euen rebuke the woorkes which can bring nothing but vtter cursednesse.
And for that cause S. Paul adds, that we must rather even rebuke the works which can bring nothing but utter cursedness.
cc p-acp d n1 n1 np1 vvz, cst pns12 vmb av-c av vvi dt n2 r-crq vmb vvi pix cc-acp j n1.
(41) sermon (DIV2)
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11264
And this serueth, not onely too shewe the zeale which wee haue that God should bee honored:
And this serveth, not only too show the zeal which we have that God should be honoured:
cc d vvz, xx av-j av vvi dt n1 r-crq pns12 vhb d np1 vmd vbi vvn:
(41) sermon (DIV2)
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but also too withdrawe sillie soules that are in the way too destruction, and too bring them backe agein intoo the way of saluation.
but also too withdraw silly Souls that Are in the Way too destruction, and too bring them back again into the Way of salvation.
cc-acp av av vvi j n2 cst vbr p-acp dt n1 av n1, cc av vvb pno32 av av p-acp dt n1 pp-f n1.
(41) sermon (DIV2)
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11266
Lo heere twoo causes which ought too moue vs too reproue euill.
Lo Here twoo Causes which ought too move us too reprove evil.
np1 av crd n2 r-crq vmd av vvi pno12 av vvi j-jn.
(41) sermon (DIV2)
606
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11267
The one is, that it must irke vs too see God offended, and men prouoke his wrath by ouerthrowing the order that he hath set.
The one is, that it must irk us too see God offended, and men provoke his wrath by overthrowing the order that he hath Set.
dt pi vbz, cst pn31 vmb vvi pno12 av vvi np1 vvn, cc n2 vvi po31 n1 p-acp vvg dt n1 cst pns31 vhz vvn.
(41) sermon (DIV2)
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11268
Seeyng then that God is by that meane despyzed, and his woord troden vnder foote:
Seeing then that God is by that mean despyzed, and his word trodden under foot:
vvg av cst np1 vbz p-acp d j vvn, cc po31 n1 vvn p-acp n1:
(41) sermon (DIV2)
606
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11269
it ought too greeue vs, according too the Psalme, where it is sayd, that wee ought too receyue too our selues the reproches that are offered too God.
it ought too grieve us, according too the Psalm, where it is said, that we ought too receive too our selves the Reproaches that Are offered too God.
pn31 vmd av vvi pno12, vvg av dt n1, c-crq pn31 vbz vvn, cst pns12 vmd av vvi av po12 n2 dt n2 cst vbr vvn av np1.
(41) sermon (DIV2)
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11270
Also we ought of dewtie too haue a care of those that are redeemed with the blud of our Lord Iesus Christ.
Also we ought of duty too have a care of those that Are redeemed with the blood of our Lord Iesus christ.
av pns12 vmd pp-f n1 av vhi dt n1 pp-f d cst vbr vvn p-acp dt n1 pp-f po12 n1 np1 np1.
(41) sermon (DIV2)
606
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11271
If wee see the soules go too damnation which did cost God so deere, and make no reckening of it:
If we see the Souls go too damnation which did cost God so deer, and make no reckoning of it:
cs pns12 vvb dt n2 vvb av n1 r-crq vdd vvi np1 av j-jn, cc vvb dx n-vvg pp-f pn31:
(41) sermon (DIV2)
606
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it is a scorning of the blud of our Lord Iesus Christ.
it is a scorning of the blood of our Lord Iesus christ.
pn31 vbz dt vvg pp-f dt n1 pp-f po12 n1 np1 np1.
(41) sermon (DIV2)
606
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11273
And euen for that cause also dooth S. Paule tell vs, that inasmuch as wee bee separated from euill, too the intent wee should not be companions of such as despyze God,
And even for that cause also doth S. Paul tell us, that inasmuch as we be separated from evil, too the intent we should not be Sodales of such as despyze God,
cc av p-acp d n1 av vdz n1 np1 vvb pno12, cst av c-acp pns12 vbb vvn p-acp j-jn, av dt n1 pns12 vmd xx vbi n2 pp-f d c-acp vvi np1,
(41) sermon (DIV2)
606
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nor in any wise bee lyke them:
nor in any wise be like them:
ccx p-acp d n1 vbi av-j pno32:
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11275
wee must too the vttermost of our power shew, that we hate them, to the end that they beyng by that meanes ashamed of their leaudnesse, may bee touched with repentance.
we must too the uttermost of our power show, that we hate them, to the end that they being by that means ashamed of their leaudnesse, may be touched with Repentance.
pns12 vmb av dt j pp-f po12 n1 vvi, cst pns12 vvb pno32, p-acp dt n1 cst pns32 vbg p-acp d n2 j pp-f po32 n1, vmb vbi vvn p-acp n1.
(41) sermon (DIV2)
606
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If wee haue once profited so farre:
If we have once profited so Far:
cs pns12 vhb a-acp vvn av av-j:
(41) sermon (DIV2)
606
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11277
it shall bee a great gayne too haue drawen backe a wretched soule that was in the way too destruction.
it shall be a great gain too have drawn back a wretched soul that was in the Way too destruction.
pn31 vmb vbi dt j n1 av vhb vvn av dt j n1 cst vbds p-acp dt n1 av n1.
(41) sermon (DIV2)
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11278
And after the same maner speaketh Saint Iames of it, exhorting vs too doo it, saying:
And After the same manner speaks Saint James of it, exhorting us to do it, saying:
cc p-acp dt d n1 vvz n1 np1 pp-f pn31, vvg pno12 pc-acp vdi pn31, vvg:
(41) sermon (DIV2)
606
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11279
The thing that you shall gayne by it, is, that you shall saue a soule from loozing.
The thing that you shall gain by it, is, that you shall save a soul from loozing.
dt n1 cst pn22 vmb vvi p-acp pn31, vbz, cst pn22 vmb vvi dt n1 p-acp vvg.
(41) sermon (DIV2)
606
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11280
And although men bee hardened in their sinnes:
And although men be hardened in their Sins:
cc cs n2 vbb vvn p-acp po32 n2:
(41) sermon (DIV2)
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11281
yit is it too great purpose for vs too shew the zeale that we haue of honoring God,
yet is it too great purpose for us too show the zeal that we have of honouring God,
av vbz pn31 av j n1 p-acp pno12 av vvi dt n1 cst pns12 vhb pp-f vvg np1,
(41) sermon (DIV2)
606
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and that his woord should not bee so impeached, nor the order broken which he hath set, without declaring that the same displeazeth vs. For if a man will bee knowen too bee a good and faythfull subiect, he will not suffer any man too speake euill of his Prince, without setting of himselfe ageinst him. (Lykewise,) that chylde shall bee taken for vnkynd and vnhonest, which heareth his father wrougfully •lamed and defaced,
and that his word should not be so impeached, nor the order broken which he hath Set, without declaring that the same displeazeth us For if a man will be known too be a good and faithful Subject, he will not suffer any man too speak evil of his Prince, without setting of himself against him. (Likewise,) that child shall be taken for kind and unhonest, which hears his father wrougfully •lamed and defaced,
cc cst po31 n1 vmd xx vbi av vvn, ccx dt n1 vvn r-crq pns31 vhz vvn, p-acp vvg cst dt d vvz pno12 c-acp cs dt n1 vmb vbi vvn av vbb dt j cc j n-jn, pns31 vmb xx vvi d n1 av vvi j-jn pp-f po31 n1, p-acp vvg pp-f px31 p-acp pno31. (av,) cst n1 vmb vbi vvn p-acp j cc j-u, r-crq vvz po31 n1 av-j vvn cc vvn,
(41) sermon (DIV2)
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and maynteyneth not his honour or honestie. Now, is not God our souerein prince? Yis:
and maynteyneth not his honour or honesty. Now, is not God our sovereign Prince? Yis:
cc vvz xx po31 n1 cc n1. av, vbz xx n1 po12 j-jn n1? np1:
(41) sermon (DIV2)
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and although wee bee but wretched woormes of the earth, and vyle caryons: yit dooeth he the honour vntoo vs too adopt vs for his children.
and although we be but wretched worms of the earth, and vile caryons: yet doth he the honour unto us too adopt us for his children.
cc cs pns12 vbb p-acp j n2 pp-f dt n1, cc j n2: av vdz pns31 dt n1 p-acp pno12 av vvi pno12 p-acp po31 n2.
(41) sermon (DIV2)
607
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11285
Now then, if wicked and heathenish folk deface his maiestie, and darken his ryghtuousnesse, yea and indeuer too plucke his dominion from him, and wee dissemble at it:
Now then, if wicked and Heathenish folk deface his majesty, and darken his Righteousness, yea and endeavour too pluck his dominion from him, and we dissemble At it:
av av, cs j cc j n1 vvi po31 n1, cc vvi po31 n1, uh cc vvb av vvi po31 n1 p-acp pno31, cc pns12 vvb p-acp pn31:
(41) sermon (DIV2)
607
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11286
is it not too excessiue and intollerable a leaudnesse? Therfore let vs mark well what is told vs heere.
is it not too excessive and intolerable a leaudnesse? Therefore let us mark well what is told us Here.
vbz pn31 xx av j cc j dt n1? av vvb pno12 vvi av q-crq vbz vvn pno12 av.
(41) sermon (DIV2)
607
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11287
For it standeth vs so much the more on hand too mark this text, bycause this vyce hath reigned in the world in all ages:
For it Stands us so much the more on hand too mark this text, Because this vice hath reigned in the world in all ages:
p-acp pn31 vvz pno12 av av-d dt av-dc p-acp n1 av vvb d n1, c-acp d n1 vhz vvn p-acp dt n1 p-acp d n2:
(41) sermon (DIV2)
607
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11288
namely that according as euery man is more or lesse desyrous too be flatttered, so dothe he the eas•yer beare with other men, not after the maner which wee haue seene heertofore, which is that wee ought too haue compassion of such as are weake,
namely that according as every man is more or less desirous too be flatttered, so doth he the eas•yer bear with other men, not After the manner which we have seen heretofore, which is that we ought too have compassion of such as Are weak,
av cst vvg c-acp d n1 vbz av-dc cc av-dc j av vbi vvn, av vdz pns31 dt n1 vvb p-acp j-jn n2, xx p-acp dt n1 r-crq pns12 vhb vvn av, r-crq vbz cst pns12 vmd av vhi n1 pp-f d c-acp vbr j,
(41) sermon (DIV2)
607
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11289
and too vse pacience towards them: but cleane contrariwyse, that is too wit, that wee bee contented too feede the euill,
and too use patience towards them: but clean contrariwise, that is too wit, that we be contented too feed the evil,
cc av vvb n1 p-acp pno32: cc-acp av-j av, cst vbz av n1, cst pns12 vbb vvn av vvi dt j-jn,
(41) sermon (DIV2)
607
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11290
and too enter continually into a willing confederacie toogither:
and too enter continually into a willing confederacy together:
cc av vvb av-j p-acp dt j n1 av:
(41) sermon (DIV2)
607
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11291
and too the intent that other men should not sift vs too narrowly in our vyces,
and too the intent that other men should not sift us too narrowly in our vices,
cc av dt n1 cst j-jn n2 vmd xx vvi pno12 av av-j p-acp po12 n2,
(41) sermon (DIV2)
607
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11292
but let vs alone too doo what wee list, wee giue euery man leaue too take lyke libertie too him self.
but let us alone too do what we list, we give every man leave too take like liberty too him self.
cc-acp vvb pno12 av-j av vdi r-crq pns12 vvb, pns12 vvb d n1 vvi av vvi av-j n1 av pno31 n1.
(41) sermon (DIV2)
607
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And that is the cause why all things are out of order now adayes in the world.
And that is the cause why all things Are out of order now adays in the world.
cc cst vbz dt n1 c-crq d n2 vbr av pp-f n1 av av p-acp dt n1.
(41) sermon (DIV2)
607
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11294
Agein, wee bee loth too prouoke any mans displeazure ageinst vs, insomuch that we had leuer betray God,
Again, we be loath too provoke any men displeazure against us, insomuch that we had lever betray God,
av, pns12 vbb j av vvi d ng1 n1 p-acp pno12, av cst pns12 vhd vvn vvb np1,
(41) sermon (DIV2)
607
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11295
and too betray our neyghbours bothe bodie and soule, than too vse the libertie that Gods spirit commaundeth vs. Wee see a wretched man play the naughtipacke:
and too betray our neighbours both body and soul, than too use the liberty that God's Spirit commandeth us we see a wretched man play the naughtipack:
cc av vvb po12 n2 d n1 cc n1, cs av vvi dt n1 cst ng1 n1 vvz pno12 pns12 vvi dt j n1 vvi dt n1:
(41) sermon (DIV2)
607
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11296
let him follow his owne swindge, (say wee:) it maks no matter too vs. And why? for wee wil not discontent him.
let him follow his own swinge, (say we:) it makes no matter too us And why? for we will not discontent him.
vvb pno31 vvi po31 d n1, (vvb pns12:) pn31 vvz dx n1 av pno12 cc q-crq? c-acp pns12 vmb xx n1 pno31.
(41) sermon (DIV2)
607
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11297
Agein, we see othersome peruert all order of Iustice, and infect the whole people and countrie.
Again, we see Othersome pervert all order of justice, and infect the Whole people and country.
av, pns12 vvb j vvi d n1 pp-f n1, cc vvi dt j-jn n1 cc n1.
(41) sermon (DIV2)
607
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11298
And wee passe it ouer easly without speaking ageinst it.
And we pass it over Easily without speaking against it.
cc pns12 vvb pn31 a-acp av-j p-acp vvg p-acp pn31.
(41) sermon (DIV2)
607
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11299
And why? O I will not bring my self in displeasure with a man of authoritie.
And why? O I will not bring my self in displeasure with a man of Authority.
cc q-crq? sy pns11 vmb xx vvi po11 n1 p-acp n1 p-acp dt n1 pp-f n1.
(41) sermon (DIV2)
607
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11300
Let some other bodie leade the daunce, and I will willingly say, Amen too it. And if he were hanged on a Iebet a whyle, he had but his desert.
Let Some other body lead the dance, and I will willingly say, Amen too it. And if he were hanged on a Iebet a while, he had but his desert.
vvb d j-jn n1 vvi dt n1, cc pns11 vmb av-j vvi, uh-n av pn31. cc cs pns31 vbdr vvn p-acp dt j dt n1, pns31 vhd p-acp po31 n1.
(41) sermon (DIV2)
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But no Godhamercie too mee in the meane whyle.
But no Godhamercie too me in the mean while.
p-acp dx uh av pns11 p-acp dt j n1.
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For why? I will not go put myself in any hazard (for the matter.) Thus are vyces passed ouer nowadayes.
For why? I will not go put myself in any hazard (for the matter.) Thus Are vices passed over nowadays.
p-acp q-crq? pns11 vmb xx vvi vvi px11 p-acp d n1 (c-acp dt n1.) av vbr n2 vvn a-acp av.
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But yit will not God giue ouer his ryght for all that.
But yet will not God give over his right for all that.
p-acp av vmb xx np1 vvi p-acp po31 j-jn p-acp d d.
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11304
For the sayd sentence shall stand inuiolable on his behalf, and according too the same shall wee be condemned as full of treason, that is too wit, wee shalbee hild for companions of the wicked,
For the said sentence shall stand inviolable on his behalf, and according too the same shall we be condemned as full of treason, that is too wit, we shalbe held for Sodales of the wicked,
p-acp dt j-vvn n1 vmb vvi j p-acp po31 n1, cc vvg av dt d vmb pns12 vbi vvn p-acp j pp-f n1, cst vbz av n1, pns12 vmb|vbi vvn p-acp n2 pp-f dt j,
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11305
if wee play the blynd and deaf (beasts) when wee should restreyne naughtinesse by setting of our selues ageinst it,
if we play the blind and deaf (beasts) when we should restrain naughtiness by setting of our selves against it,
cs pns12 vvb dt j cc j (n2) c-crq pns12 vmd vvi n1 p-acp vvg pp-f po12 n2 p-acp pn31,
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11306
and (as much as in vs lyeth) doo suffer Gods honour too bee so abaced,
and (as much as in us lies) do suffer God's honour too be so abased,
cc (c-acp d c-acp p-acp pno12 vvz) vdb vvi ng1 n1 av vbi av vvd,
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as all honestie is ouerthrowen, and wee say nothing too it.
as all honesty is overthrown, and we say nothing too it.
c-acp d n1 vbz vvn, cc pns12 vvb pix av pn31.
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11308
Therfore ought wee too bee the more attentyue too this warning too rebuke euill, and (as I sayd afore) by shewing (too the vttermost of our power) that wee mislyke of it,
Therefore ought we too be the more attentyue too this warning too rebuke evil, and (as I said afore) by showing (too the uttermost of our power) that we mislike of it,
av vmd pns12 av vbb dt av-dc j-jn av d n1 av vvi j-jn, cc (c-acp pns11 vvd a-acp) p-acp vvg (av dt j pp-f po12 n1) cst pns12 vvb pp-f pn31,
(41) sermon (DIV2)
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and also by being diligent too let it, if it lye in our power too doo it.
and also by being diligent too let it, if it lie in our power too do it.
cc av p-acp vbg j av vvb pn31, cs pn31 vvb p-acp po12 n1 av vdi pn31.
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11310
If euery man imployed him self after this sort, surely wee should see another maner of soundnesse in the world.
If every man employed him self After this sort, surely we should see Another manner of soundness in the world.
cs d n1 vvd pno31 n1 p-acp d n1, av-j pns12 vmd vvi j-jn n1 pp-f n1 p-acp dt n1.
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11311
For what is the cause that Gods name is so much blasphemed? It is for that the blasphemies are cloked,
For what is the cause that God's name is so much blasphemed? It is for that the Blasphemies Are cloaked,
p-acp r-crq vbz dt n1 cst ng1 n1 vbz av av-d vvn? pn31 vbz p-acp d dt n2 vbr vvn,
(41) sermon (DIV2)
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nother must wee thinke it irksome and straunge, that euery of vs should serue them whom he is bound too serue,
neither must we think it irksome and strange, that every of us should serve them whom he is bound too serve,
av-dx vmb pns12 vvb pn31 j cc j, cst d pp-f pno12 vmd vvi pno32 r-crq pns31 vbz vvn av vvi,
(43) sermon (DIV2)
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11312
and euery man had leuer too defyle him self with other mens leaudnesse, than too purchace any disfauour or mislyking, as they say.
and every man had lever too defile him self with other men's leaudnesse, than too purchase any disfavour or misliking, as they say.
cc d n1 vhd vvn av vvi pno31 n1 p-acp j-jn ng2 n1, cs av vvi d n1 cc vvg, c-acp pns32 vvb.
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11313
In lyke cace is it with drunkennesse, lecherie, robberie, and all extorsions and wanton dooings that are committed.
In like case is it with Drunkenness, lechery, robbery, and all extortions and wanton doings that Are committed.
p-acp av-j n1 vbz pn31 p-acp n1, n1, n1, cc d n2 cc j-jn n2-vdg cst vbr vvn.
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11314
But had wee the zele that is commaunded vs heere by Saint Paule: surely wee should be much more corageous and stout in rebuking such as doo amisse.
But had we the zeal that is commanded us Here by Saint Paul: surely we should be much more courageous and stout in rebuking such as do amiss.
cc-acp vhd pns12 dt n1 cst vbz vvn pno12 av p-acp n1 np1: av-j pns12 vmd vbi av-d av-dc j cc j p-acp vvg d p-acp vdi av.
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11315
On the other syde also wee shewe our selues too haue no loue nor kyndnesse among vs,
On the other side also we show our selves too have no love nor kindness among us,
p-acp dt j-jn n1 av pns12 vvb po12 n2 av vhi dx n1 ccx n1 p-acp pno12,
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11316
when wee suffer good men too bee trampled vnder foote and misuzed, for wee ought too reache them our hand.
when we suffer good men too be trampled under foot and misuzed, for we ought too reach them our hand.
c-crq pns12 vvb j n2 av vbi vvn p-acp n1 cc j-vvn, c-acp pns12 vmd av vvi pno32 po12 n1.
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11317
Agein, mens s•ules go too destruction, and wee remedie it not, though God haue doone vs the grace, too place vs in his sted, in that office of sauing the things, that were in the way too bee lost and damned.
Again, men's s•ules go too destruction, and we remedy it not, though God have done us the grace, too place us in his stead, in that office of Saving the things, that were in the Way too be lost and damned.
av, ng2 n2 vvb av n1, cc pns12 vvi pn31 xx, cs np1 vhb vdn pno12 dt n1, av vvb pno12 p-acp po31 n1, p-acp d n1 pp-f vvg dt n2, cst vbdr p-acp dt n1 av vbi vvn cc vvn.
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11318
Now S. Paule hauing spoken so, addeth to confirme the same doctrine, and too quicken vp the slothfulnesse that is in vs, that the cause vvhy the vn•eleeuers take libertie too doo such euill,
Now S. Paul having spoken so, adds to confirm the same Doctrine, and too quicken up the slothfulness that is in us, that the cause why the vn•eleeuers take liberty too do such evil,
av n1 np1 vhg vvn av, vvz pc-acp vvi dt d n1, cc av vvb a-acp dt n1 cst vbz p-acp pno12, cst dt n1 c-crq dt n2 vvb n1 av vdi d n-jn,
(41) sermon (DIV2)
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11319
euen as they bee ashamed too speake of, is for that they can hyde themselues (from men.) And why? For they haue no feare of God:even as they be ashamed too speak of, is for that they can hide themselves (from men.) And why? For they have no Fear of God:
av c-acp pns32 vbb j av vvi pp-f, vbz p-acp cst pns32 vmb vvi px32 (p-acp n2.) cc q-crq? p-acp pns32 vhb dx n1 pp-f np1:
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11320
and therefore they take themselues too bee well hydden.
and Therefore they take themselves to be well hidden.
cc av pns32 vvb px32 pc-acp vbi av vvn.
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11321
When a theese perceyues no body neere him, he rifleth cubboordes, he breakes open doores, he filcheth,
When a these perceives no body near him, he rifleth cubboordes, he breaks open doors, he filcheth,
c-crq dt n1 vvz dx n1 av-j pno31, pns31 vvz n2, pns31 vvz j n2, pns31 vvz,
(41) sermon (DIV2)
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11322
and he catcheth and caryeth away.
and he Catches and Carrieth away.
cc pns31 vvz cc vvz av.
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11323
Uery well, bycause he cannot yit bee conuicted afore a iudge, he beares himselfe on hand, that he is scaped quyte and cleane.
Very well, Because he cannot yet be convicted afore a judge, he bears himself on hand, that he is escaped quite and clean.
j av, c-acp pns31 vmbx av vbi j-vvn p-acp dt n1, pns31 vvz px31 p-acp n1, cst pns31 vbz vvn av cc av-j.
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11324
If a Robber or a murtherer get intoo some blynd nooke, he thinkes himselfe well hidden,
If a Robber or a murderer get into Some blind nook, he thinks himself well hidden,
cs dt n1 cc dt n1 vvb p-acp d j n1, pns31 vvz px31 av vvn,
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11325
and if he finde a man astray, hee pulles him too hym, and strippes him, and woundeth him, yea and cutes his throte too, if he cannot otherwise mayster hym,
and if he find a man astray, he pulls him too him, and strips him, and wounds him, yea and cutes his throat too, if he cannot otherwise master him,
cc cs pns31 vvb dt n1 av, pns31 vvz pno31 av pno31, cc vvz pno31, cc vvz pno31, uh cc vvz po31 n1 av, cs pns31 vmbx av vvb pno31,
(41) sermon (DIV2)
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11326
and hee thinkes himselfe well escaped, bycause no man sees him. In lyke cace is it with all other deeds:
and he thinks himself well escaped, Because no man sees him. In like case is it with all other Deeds:
cc pns31 vvz px31 av vvn, c-acp dx n1 vvz pno31. p-acp av-j n1 vbz pn31 p-acp d j-jn n2:
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11327
for wee bee more ashamed of men, than afrayd of God.
for we be more ashamed of men, than afraid of God.
c-acp pns12 vbb av-dc j pp-f n2, cs j pp-f np1.
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11328
The scripture cryes out, that all our thoughts must come to account, and that not only our wicked deeds shalbe punished, but also euen the things that wee thought too haue bin buryed.
The scripture cries out, that all our thoughts must come to account, and that not only our wicked Deeds shall punished, but also even the things that we Thought too have been buried.
dt n1 vvz av, cst d po12 n2 vmb vvi pc-acp vvi, cc cst xx av-j po12 j n2 vmb|vbi vvn, cc-acp av av-j dt n2 cst pns12 vvd av vhb vbn vvn.
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11329
For at the last day the books shalbee layd open, that is too say, nothing shall bee forgotten,
For At the last day the books shalbe laid open, that is too say, nothing shall be forgotten,
p-acp p-acp dt ord n1 dt n2 vmb|vbi vvn j, cst vbz av vvb, pix vmb vbi vvn,
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11330
except wee haue obteyned this grace that is promised in the Psalme, namely that God forgyueth our s•mes.
except we have obtained this grace that is promised in the Psalm, namely that God forgyueth our s•mes.
c-acp pns12 vhb vvn d n1 cst vbz vvn p-acp dt n1, av cst np1 vvz po12 n2.
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11331
And that is not doone without repentance. But they that are inhardened too all euill, doo but make a mo•ke of it:
And that is not done without Repentance. But they that Are inhardened too all evil, do but make a mo•ke of it:
cc cst vbz xx vdn p-acp n1. p-acp pns32 cst vbr j av d n-jn, vdb p-acp vvi dt n1 pp-f pn31:
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11333
For they bee growne so brutishe, that they cannot wake, too consider what it is too harden their hartes ageinst the souereine Maiestie of God.
For they be grown so brutish, that they cannot wake, too Consider what it is too harden their hearts against the sovereign Majesty of God.
p-acp pns32 vbb vvn av j, cst pns32 vmbx vvi, av vvb r-crq pn31 vbz av vvi po32 n2 p-acp dt j-jn n1 pp-f np1.
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11334
Therefore when the vnbeleeuers and despyzers of God, get couert and lurking holes after that sort, there is so vyle lycentiousnesse among them,
Therefore when the unbelievers and despyzers of God, get covert and lurking holes After that sort, there is so vile lycentiousnesse among them,
av c-crq dt n2 cc n2 pp-f np1, vvb n1 cc j-vvg n2 p-acp d n1, pc-acp vbz av j n1 p-acp pno32,
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11335
as a man would bee ashamed too thinke what they doo and say.
as a man would be ashamed too think what they do and say.
c-acp dt n1 vmd vbi j av vvb r-crq pns32 vdi cc vvi.
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11336
But Saint Paul addeth, that vvhen they bee rebuked, the mischeef is discouered, and their libertie cut of,
But Saint Paul adds, that when they be rebuked, the mischief is discovered, and their liberty Cut of,
p-acp n1 np1 vvz, cst c-crq pns32 vbb vvn, dt n1 vbz vvn, cc po32 n1 vvn pp-f,
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bycause it is a brydle too them.
Because it is a bridle too them.
c-acp pn31 vbz dt n1 av pno32.
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11338
Not only bycause they bee blamed afore men, but also bycause they feele themselues too haue too doo with the heauenly Iudge,
Not only Because they be blamed afore men, but also Because they feel themselves too have to do with the heavenly Judge,
xx av-j c-acp pns32 vbb vvn p-acp n2, cc-acp av c-acp pns32 vvb px32 av vhi pc-acp vdi p-acp dt j n1,
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and that it is a dreadfull thing too fall intoo his handes.
and that it is a dreadful thing too fallen into his hands.
cc cst pn31 vbz dt j n1 av vvi p-acp po31 n2.
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11340
Too bee short, Saint Paule ment too shewe too what purpoze rebuking may serue, when wee vse it ryghtly and with good zele of charitie.
Too be short, Saint Paul meant too show too what purpose rebuking may serve, when we use it rightly and with good zeal of charity.
av vbb j, n1 np1 vvd av vvi av q-crq n1 vvg vmb vvi, c-crq pns12 vvb pn31 av-jn cc p-acp j n1 pp-f n1.
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11341
Now I haue told you alredie, that wee must not vse any hipocrisie, nor iustifye our selues by condemning other men.
Now I have told you already, that we must not use any hypocrisy, nor justify our selves by condemning other men.
av pns11 vhb vvn pn22 av, cst pns12 vmb xx vvi d n1, ccx vvi po12 n2 p-acp vvg j-jn n2.
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But when euery of vs hath well examined his owne lyfe, and hateth the vyces wheretoo wee bee subiect, and wherein wee bee wrapped:
But when every of us hath well examined his own life, and hates the vices whereto we be Subject, and wherein we be wrapped:
p-acp c-crq d pp-f pno12 vhz av vvn po31 d n1, cc vvz dt n2 c-crq pns12 vbb vvi, cc c-crq pns12 vbb vvn:
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let vs indeuer too bring our selues home vntoo God, praying him too strengthen vs so by the power of his holy spirit,
let us endeavour too bring our selves home unto God, praying him too strengthen us so by the power of his holy Spirit,
vvb pno12 n1 av vvi po12 n2 av-an p-acp np1, vvg pno31 av vvi pno12 av p-acp dt n1 pp-f po31 j n1,
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11344
as wee may stryue too frame our selues according too his will and ryghtuousnesse.
as we may strive too frame our selves according too his will and Righteousness.
c-acp pns12 vmb vvi av vvi po12 n2 vvg av po31 n1 cc n1.
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11345
And that doone, let vs not flatter such as doo amisse, but let vs tell them freely the thing that may doo them good.
And that done, let us not flatter such as do amiss, but let us tell them freely the thing that may do them good.
cc d vdn, vvb pno12 xx vvi d p-acp vdi av, cc-acp vvb pno12 vvi pno32 av-j dt n1 cst vmb vdi pno32 j.
(41) sermon (DIV2)
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11346
The profyt that will come thereof (sayeth Saint Paule) is that God shall not bee so greeuously offended as wee see he is:
The profit that will come thereof (Saith Saint Paul) is that God shall not be so grievously offended as we see he is:
dt n1 cst vmb vvi av (vvz np1 np1) vbz d np1 vmb xx vbi av av-j vvn c-acp pns12 vvb pns31 vbz:
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and moreouer whereas men were past shame afore, they may by that meane bee brought too some honestie,
and moreover whereas men were passed shame afore, they may by that mean be brought too Some honesty,
cc av cs n2 vbdr p-acp n1 a-acp, pns32 vmb p-acp d n1 vbi vvn av d n1,
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11348
and whereas it seemed too them that they had leaue too doo all manner of euill:
and whereas it seemed too them that they had leave too do all manner of evil:
cc cs pn31 vvd av pno32 cst pns32 vhd n1 av vdi d n1 pp-f n-jn:
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they shal repent themselues, and drawe others too repentance with them.
they shall Repent themselves, and draw Others too Repentance with them.
pns32 vmb vvi px32, cc vvi n2-jn av n1 p-acp pno32.
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11350
But much more ought this (that followeth) too moue vs. For too say, that wee should line in this world,
But much more ought this (that follows) too move us For too say, that we should line in this world,
p-acp d dc vmd d (d vvz) av vvb pno12 p-acp av vvi, cst pns12 vmd vvi p-acp d n1,
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and inioy the infinite benefytes that God bestowed vppon vs, and in the meane whyle suffer his authoritie too bee defaced,
and enjoy the infinite benefits that God bestowed upon us, and in the mean while suffer his Authority too be defaced,
cc vvi dt j n2 cst np1 vvd p-acp pno12, cc p-acp dt j n1 vvi po31 n1 av vbi vvn,
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euen when it may seeme that men would plucke him out of his seate by blaspheming his holy name:
even when it may seem that men would pluck him out of his seat by blaspheming his holy name:
av c-crq pn31 vmb vvi d n2 vmd vvi pno31 av pp-f po31 n1 p-acp vvg po31 j n1:
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when men shall prouoke him too anger, and wee let all slip:
when men shall provoke him too anger, and we let all slip:
c-crq n2 vmb vvi pno31 av n1, cc pns12 vvb d n1:
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must wee not needes bee arrant villeins and traytors? If wee were found at some mans cost,
must we not needs be arrant villains and Traitors? If we were found At Some men cost,
vmb pns12 xx av vbi j n2 cc n2? cs pns12 vbdr vvn p-acp d ng1 n1,
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11355
and one should rayle vppon him in his owne house, or practize too murther him,
and one should rail upon him in his own house, or practice too murder him,
cc pi vmd vvi p-acp pno31 p-acp po31 d n1, cc n1 av vvi pno31,
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11356
or robbe him of his goods, or defyle his wyfe, or intyce his chyld too naughtinesse:
or rob him of his goods, or defile his wife, or intyce his child too naughtiness:
cc vvi pno31 pp-f po31 n2-j, cc vvi po31 n1, cc vvi po31 n1 av n1:
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and wee in the meane whyle should sit cramming of our selues, and eate of his bread and drinke of his wyne,
and we in the mean while should fit cramming of our selves, and eat of his bred and drink of his wine,
cc pns12 p-acp dt j n1 vmd vvi vvg pp-f po12 n2, cc vvi pp-f po31 n1 cc n1 pp-f po31 n1,
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and (too bee short) bee fed and maynteyned at his charges, (and yit let all alone,
and (too be short) be fed and maintained At his charges, (and yet let all alone,
cc (av vbb j) vbb vvn cc vvd p-acp po31 n2, (cc av vvb d j,
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11359
and say nothing too it:) should wee not deserue too bee stoned, and too haue all men too spit in our faces? Yis certeynly:
and say nothing too it:) should we not deserve too be stoned, and too have all men too spit in our faces? Yis Certainly:
cc vvb pix av pn31:) vmd pns12 xx vvi av vbi vvn, cc av vhb d n2 av vvb p-acp po12 n2? np1 av-j:
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11360
for the vyce of vnthankfulnesse shall alwayes bee condemned, euen among men.
for the vice of unthankfulness shall always be condemned, even among men.
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Now if wee bee so much bound vntoo a mortall man, as too maynteyne his honour and honestie,
Now if we be so much bound unto a Mortal man, as too maintain his honour and honesty,
av cs pns12 vbb av av-d vvn p-acp dt j-jn n1, c-acp av vvi po31 n1 cc n1,
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11362
when wee bee found of his free cost:
when we be found of his free cost:
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11363
what ought wee too doo for our God? Are wee not in his house as long as wee liue in this world? Haue wee so much as one droppe of water but only of his goodnesse and liberalitie? Behold, God hath a fatherly care of vs:
what ought we too do for our God? are we not in his house as long as we live in this world? Have we so much as one drop of water but only of his Goodness and liberality? Behold, God hath a fatherly care of us:
q-crq vmd pns12 av vdi p-acp po12 n1? vbr pns12 xx p-acp po31 n1 c-acp av-j c-acp pns12 vvb p-acp d n1? vhb pns12 av av-d c-acp crd n1 pp-f n1 p-acp j pp-f po31 n1 cc n1? vvb, np1 vhz dt j n1 pp-f pno12:
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and yit notwithstanding wee suffer his name too bee blasphemed, his maiestie to be bereft and spoyled of al reuerence, his woord too bee torne in peeces, all order (that he hath commaunded) too bee broken, the Church (which is his wyfe) too bee corrupted and misuzed,
and yet notwithstanding we suffer his name too be blasphemed, his majesty to be bereft and spoiled of all Reverence, his word too be torn in Pieces, all order (that he hath commanded) too be broken, the Church (which is his wife) too be corrupted and misuzed,
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and his children too bee intyced too naughtinesse: and in the meane whyle wee play mum bowget.
and his children too be intyced too naughtiness: and in the mean while we play mum bowget.
cc po31 n2 av vbi vvd av n1: cc p-acp dt j n1 pns12 vvb n1 vvi.
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I would fayne knowe of you, whether such silence doo not sufficiently shew, that wee bee not woorthie too eate one bit of bread,
I would fain know of you, whither such silence do not sufficiently show, that we be not worthy too eat one bit of bred,
pns11 vmd av-j vvi pp-f pn22, cs d n1 vdi xx av-j vvi, cst pns12 vbb xx j av vvi crd n1 pp-f n1,
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nor too bee counted in the number of earth woormes, Lyce, Cimies, and other of the vylest and filthyest things of the world? Therefore let vs thinke well vppon it, that wee shalbee found giltie of the despyzing of Gods maiestie, (as wee see) bycause wee rebuke not mens vyces.
nor too be counted in the number of earth worms, Lice, Cimies, and other of the Vilest and filthyest things of the world? Therefore let us think well upon it, that we shalbe found guilty of the despyzing of God's majesty, (as we see) Because we rebuke not men's vices.
ccx av vbi vvn p-acp dt n1 pp-f n1 n2, n1, n2, cc n-jn pp-f dt js cc js n2 pp-f dt n1? av vvb pno12 vvi av p-acp pn31, cst pns12 vmb vvi j pp-f dt vvg pp-f npg1 n1, (c-acp pns12 vvb) c-acp pns12 vvb xx ng2 n2.
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That is a cause why the wicked and heathenish sort waxe the bolder, and thinke the world to runne on wheeles on their syde,
That is a cause why the wicked and Heathenish sort wax the bolder, and think the world to run on wheels on their side,
cst vbz dt n1 q-crq dt j cc j n1 vvi dt jc, cc vvb dt n1 pc-acp vvi p-acp n2 p-acp po32 n1,
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and tryumph in their despyzing of God after that fashyon: it commeth partly of our silence.
and triumph in their despyzing of God After that fashion: it comes partly of our silence.
cc vvi p-acp po32 vvg pp-f np1 p-acp d n1: pn31 vvz av pp-f po12 n1.
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And that is the thing which S. Paule ment too shewe vs heere.
And that is the thing which S. Paul meant too show us Here.
cc cst vbz dt n1 r-crq n1 np1 vvd av vvi pno12 av.
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It followeth moreouer, that the wretched soules whom our Lord Iesus Christ hath bought so deerly, that he spared not himself to haue saued them, doo perish,
It follows moreover, that the wretched Souls whom our Lord Iesus christ hath bought so dearly, that he spared not himself to have saved them, do perish,
pn31 vvz av, cst dt j n2 r-crq po12 n1 np1 np1 vhz vvn av av-jn, cst pns31 vvd xx px31 p-acp vhi vvn pno32, vdb vvi,
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and are giuen intoo Satans possession through our sufferance: and in the meane whyle wee make none account at all of it.
and Are given into Satan possession through our sufferance: and in the mean while we make none account At all of it.
cc vbr vvn p-acp npg1 n1 p-acp po12 n1: cc p-acp dt j n1 pns12 vvb pix vvi p-acp d pp-f pn31.
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Now then, doo wee not therein bewray that wee haue not so much as one drop of charitie in vs? Yis:
Now then, do we not therein bewray that we have not so much as one drop of charity in us? Yis:
av av, vdb pns12 xx av vvi cst pns12 vhb xx av av-d c-acp crd n1 pp-f n1 p-acp pno12? np1:
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and that is the cause why I sayde, that (in so dooing) wee bee traytours too God and too our neyghbours.
and that is the cause why I said, that (in so doing) we be Traitors too God and too our neighbours.
cc cst vbz dt n1 c-crq pns11 vvd, cst (p-acp av vdg) pns12 vbi n2 av np1 cc av po12 n2.
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For when wee haue no better zeale towards Gods name, nor better care of our neyghbours welfare, doth not the world see euery way that wee bee full of crueltie and vnkyndnesse? Of crueltie I meane towardes men, in that wee suffer them too perish,
For when we have no better zeal towards God's name, nor better care of our neighbours welfare, does not the world see every Way that we be full of cruelty and unkindness? Of cruelty I mean towards men, in that we suffer them too perish,
p-acp c-crq pns12 vhb dx jc n1 p-acp npg1 n1, ccx jc n1 pp-f po12 ng1 n1, vdz xx dt n1 vvb d n1 cst pns12 vbb j pp-f n1 cc n1? pp-f n1 pns11 vvb p-acp n2, p-acp cst pns12 vvb pno32 av vvi,
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11376
euen knowing it, and looking vppon it: and of vnkyndnesse towardes God, bycause wee yeeld him not such honour as he deserueth,
even knowing it, and looking upon it: and of unkindness towards God, Because we yield him not such honour as he deserves,
av vvg pn31, cc vvg p-acp pn31: cc pp-f n1 p-acp np1, c-acp pns12 vvb pno31 xx d n1 c-acp pns31 vvz,
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11377
when wee haue not the corage too shewe, that at leastwyse wee mislyke that men should so derogate Gods authortie,
when we have not the courage too show, that At leastwise we mislike that men should so derogate God's Authority,
c-crq pns12 vhb xx dt n1 av vvi, cst p-acp av pns12 vvb d n2 vmd av vvi npg1 n1,
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and the reuerence which they owe too him.
and the Reverence which they owe too him.
cc dt n1 r-crq pns32 vvb av pno31.
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11379
Therefore whensoeuer wee bee afrayd too prouoke mens displeazure, or too purchace their ill will, let vs thinke vppon the thing that is told vs heere:
Therefore whensoever we be afraid too provoke men's displeazure, or too purchase their ill will, let us think upon the thing that is told us Here:
av c-crq pns12 vbb j av vvi ng2 n1, cc av vvi po32 j-jn n1, vvb pno12 vvi p-acp dt n1 cst vbz vvn pno12 av:
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namely that wee ought at leastwyse too feare the Lord, whose wee bee, and that seeyng wee bee fed at his cost, wee must not abyde too see such leaudnesse committed ageinst him, without shewing (as much as is possible,
namely that we ought At leastwise too Fear the Lord, whose we be, and that seeing we be fed At his cost, we must not abide too see such leaudnesse committed against him, without showing (as much as is possible,
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and too the vttermost of our power and abilitie) that wee doo vtterly abhorre such things:
and too the uttermost of our power and ability) that we do utterly abhor such things:
cc av dt j pp-f po12 n1 cc n1) cst pns12 vdb av-j vvi d n2:
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I say, as farre as wee can:
I say, as Far as we can:
pns11 vvb, c-acp av-j c-acp pns12 vmb:
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for some tymes our mouthes shall bee so shet, as wee shall bee able too doo no more but sigh and lament at such vtter disorder,
for Some times our mouths shall be so shet, as we shall be able to do no more but sighs and lament At such utter disorder,
c-acp d n2 po12 n2 vmb vbi av zz, c-acp pns12 vmb vbi j pc-acp vdi dx dc p-acp n1 cc vvi p-acp d j n1,
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when men become lyke diuels that are let looce, in flinging out intoo furiousnesse ageinst God,
when men become like Devils that Are let lose, in flinging out into furiousness against God,
c-crq n2 vvb av-j n2 cst vbr vvn j, p-acp vvg av p-acp n1 p-acp np1,
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and they that beare the swoord seeke nothing but too make a confuzed medly, too the intent that all goodnesse may be forgottē.
and they that bear the sword seek nothing but too make a confused medley, too the intent that all Goodness may be forgotten.
cc pns32 cst vvb dt n1 vvb pix cc-acp av vvi dt j-vvn n1, av dt n1 cst d n1 vmb vbi vvn.
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For then (as I sayd) we haue none other remedie, but too bee sorie for it, according as it is sayd of Loth, that it greeued his hart too bee in Sodome.
For then (as I said) we have none other remedy, but too be sorry for it, according as it is said of Loath, that it grieved his heart too be in Sodom.
p-acp av (c-acp pns11 vvd) pns12 vhb pix j-jn n1, cc-acp av vbi j p-acp pn31, vvg c-acp pn31 vbz vvn pp-f j, cst pn31 vvd po31 n1 av vbi p-acp np1.
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Therefore let vs not forbeare, but let euery of vs prouoke himselfe too greefe and sorowe, Therefore let us not forbear, but let every of us provoke himself too grief and sorrow,
av vvb pno12 xx vvi, cc-acp vvb d pp-f pno12 vvi px31 av n1 cc n1,
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when wee see things so out of order, and let vs gyue recorde of it, as farre as it may doo good.
when we see things so out of order, and let us gyve record of it, as Far as it may do good.
c-crq pns12 vvb n2 av av pp-f n1, cc vvb pno12 vvi n1 pp-f pn31, c-acp av-j c-acp pn31 vmb vdi j.
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Agein, if there be any hope for vs to win those that are so vnruly:
Again, if there be any hope for us to win those that Are so unruly:
av, cs pc-acp vbb d n1 p-acp pno12 pc-acp vvi d cst vbr av j:
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let vs continually assay too draw them too repentance, yea, let vs streyne our selues too it.
let us continually assay too draw them too Repentance, yea, let us streyne our selves too it.
vvb pno12 av-j vvi av vvi pno32 av n1, uh, vvb pno12 vvi po12 n2 av pn31.
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For many men alledge this prouerbe too lyghtly, that a man must not cast perles among swyne.
For many men allege this proverb too lightly, that a man must not cast Pearls among Swine.
p-acp d n2 vvb d n1 av av-j, cst dt n1 vmb xx vvi n2 p-acp n1.
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And they beare them selues on hand, that men are swyne, before they haue tryed what they bee.
And they bear them selves on hand, that men Are Swine, before they have tried what they be.
cc pns32 vvb pno32 n2 p-acp n1, cst n2 vbr n1, c-acp pns32 vhb vvn r-crq pns32 vbb.
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Though they haue bin of lyght behauiour, yea, or euen looce and lawlesse, so as the diuell hath after a sort caryed them away:
Though they have been of Light behaviour, yea, or even lose and lawless, so as the Devil hath After a sort carried them away:
cs pns32 vhb vbn pp-f vvi n1, uh, cc av j cc j, av c-acp dt n1 vhz p-acp dt n1 vvd pno32 av:
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yit must wee labour too win them agein, and haue good hope of it, according too Saint Paules saying, that Charitie hopeth well of all things.
yet must we labour too win them again, and have good hope of it, according too Saint Paul's saying, that Charity Hopes well of all things.
av vmb pns12 vvi av vvi pno32 av, cc vhb j n1 pp-f pn31, vvg av n1 npg1 vvg, cst n1 vvz av pp-f d n2.
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So then, vntill such tyme as men shewe themselues vtterly wilfull in euil, and that their diseases appeere too bee vtterly vncurable, let vs indeuer too bee good Phisitions too them, by the aduyzements that God shall put intoo our mouth.
So then, until such time as men show themselves utterly wilful in evil, and that their diseases appear too be utterly uncurable, let us endeavour too be good Physicians too them, by the aduyzements that God shall put into our Mouth.
av av, c-acp d n1 c-acp n2 vvb px32 av-j j p-acp j-jn, cc cst po32 n2 vvi av vbi av-j j-u, vvb pno12 n1 av vbi j n2 av pno32, p-acp dt n2 cst np1 vmb vvi p-acp po12 n1.
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And so yee see what S. Paule intended, in saying, that the vnbeleeuers thinke themselues too bee hidden,
And so ye see what S. Paul intended, in saying, that the unbelievers think themselves to be hidden,
cc av pn22 vvb r-crq n1 np1 vvd, p-acp vvg, cst dt n2 vvb px32 pc-acp vbi vvn,
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when they bee not perceyued nor rebuked, and that when they bee let go at rouers, they bee as it were in the darke,
when they be not perceived nor rebuked, and that when they be let go At rovers, they be as it were in the dark,
c-crq pns32 vbb xx vvn ccx vvn, cc cst c-crq pns32 vbb vvn vvb p-acp n2, pns32 vbb p-acp pn31 vbdr p-acp dt j,
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and theruppon conceyue the more boldnesse too doo wickedly.
and thereupon conceive the more boldness too do wickedly.
cc av vvi dt av-dc n1 av vdi av-j.
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But wee bee partly the cause of it, and we cannot wash our handes of it:
But we be partly the cause of it, and we cannot wash our hands of it:
cc-acp pns12 vbb av dt n1 pp-f pn31, cc pns12 vmbx vvi po12 n2 pp-f pn31:
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for God setteth vs in his roome in that behalfe, and giueth vs his woord, which hath authoritie too condemne euyll,
for God sets us in his room in that behalf, and gives us his word, which hath Authority too condemn evil,
c-acp np1 vvz pno12 p-acp po31 n1 p-acp d n1, cc vvz pno12 po31 n1, r-crq vhz n1 av vvi n-jn,
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and yit notwithstanding all is suppressed and thrust vnder foote. Marke that for one poynt.
and yet notwithstanding all is suppressed and thrust under foot. Mark that for one point.
cc av p-acp d vbz vvn cc vvn p-acp n1. n1 cst p-acp crd n1.
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But on the contrarie part, when the wickeddest men in the world bee rebuked, then perceyue they their shame,
But on the contrary part, when the wickedest men in the world be rebuked, then perceive they their shame,
p-acp p-acp dt j-jn n1, c-crq dt js n2 p-acp dt n1 vbi vvn, av vvb pns32 po32 n1,
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whereas before, they discerned not whyte from blacke.
whereas before, they discerned not white from black.
cs a-acp, pns32 vvd xx j-jn p-acp j-jn.
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And why? For if a man bee in the darke, he seeth nothing at all, but staggereth and stumbleth:
And why? For if a man be in the dark, he sees nothing At all, but staggereth and stumbleth:
cc q-crq? p-acp cs dt n1 vbi p-acp dt j, pns31 vvz pix p-acp d, cc-acp vvz cc vvz:
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and though he bee neuer so much berayed, yit he perceyueth it not.
and though he be never so much berayed, yet he perceiveth it not.
cc cs pns31 vbb av-x av av-d vvn, av pns31 vvz pn31 xx.
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Therfore when Gods woord is set afore men, and we shewe offenders their faultes with such libertie as is requisite:
Therefore when God's word is Set afore men, and we show offenders their Faults with such liberty as is requisite:
av c-crq n2 n1 vbz vvn p-acp n2, cc pns12 vvb n2 po32 n2 p-acp d n1 c-acp vbz j:
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it is as much as if wee shewed them a glasse, (and sayd too them.) See what thou art, thou art as fowle and filthie as may bee:
it is as much as if we showed them a glass, (and said too them.) See what thou art, thou art as fowl and filthy as may be:
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art thou not ashamed too see thy selfe? go washe thy muzzle. So then, warnings will alwayes win thus much, howbeeit not alyke with all men:
art thou not ashamed too see thy self? go wash thy muzzle. So then, Warnings will always win thus much, howbeit not alike with all men:
vb2r pns21 xx j av vvb po21 n1? vvb vvi po21 n1. av av, n2 vmb av vvi av av-d, cs xx av-j p-acp d n2:
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for (as I sayde afore) many are hardened, so as Satan possesseth them,
for (as I said afore) many Are hardened, so as Satan Possesses them,
c-acp (c-acp pns11 vvd a-acp) d vbr vvn, av c-acp np1 vvz pno32,
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and God hath giuen them vp too such a wilfull stubborne mynd, that they bee past all shame.
and God hath given them up too such a wilful stubborn mind, that they be passed all shame.
cc np1 vhz vvn pno32 a-acp av d dt j j n1, cst pns32 vbb p-acp d n1.
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Neuerthelesse whensoeuer any faythfull man dooth his dewtie, it wyll alwayes doo good, and some profit will come of it, insomuch that they which were erst as wood beastes,
Nevertheless whensoever any faithful man doth his duty, it will always do good, and Some profit will come of it, insomuch that they which were erst as wood beasts,
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or as wyld bullockes, will returne, and a man shall see some honestie in them.
or as wild bullocks, will return, and a man shall see Some honesty in them.
cc p-acp j n2, vmb vvi, cc dt n1 vmb vvi d n1 p-acp pno32.
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Therefore let vs win that poynt, if it bee possible for vs, or at leastwyse let vs streyne our selues too win it.
Therefore let us win that point, if it be possible for us, or At leastwise let us streyne our selves too win it.
av vvb pno12 vvi d n1, cs pn31 vbb j p-acp pno12, cc p-acp av vvb pno12 vvi po12 n2 av vvi pn31.
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And so yee see what we haue too gather vpon those wordes of Saint Paule.
And so ye see what we have too gather upon those words of Saint Paul.
cc av pn22 vvb r-crq pns12 vhb av vvi p-acp d n2 pp-f n1 np1.
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Now as touching the woord Rebuke: it signifyeth properly too discouer the thing that was hyd.
Now as touching the word Rebuke: it signifieth properly too discover the thing that was hid.
av p-acp vvg dt n1 n1: pn31 vvz av-j av vvi dt n1 cst vbds vvd.
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but too the intent wee should also teache one another with mutuall instruction.
but too the intent we should also teach one Another with mutual instruction.
cc-acp av dt n1 pns12 vmd av vvi pi j-jn p-acp j n1.
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And he allotteth this office vntoo preaching, according wheruntoo he taunteth the vaynglorie that reigned in the Churche of Corinth, for their speaking with straunge tungs too the intent too bee commended,
And he allots this office unto preaching, according wheruntoo he taunteth the vainglory that reigned in the Church of Corinth, for their speaking with strange tungs too the intent too be commended,
cc pns31 vvz d n1 p-acp vvg, vvg av pns31 vvz dt n1 cst vvd p-acp dt n1 pp-f np1, p-acp po32 vvg p-acp j n2 av dt n1 av vbi vvn,
(41) sermon (DIV2)
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11417
and that men myght say of him, This man is a greate Clerk, this man can speake all languages:
and that men might say of him, This man is a great Clerk, this man can speak all languages:
cc d n2 vmd vvi pp-f pno31, d n1 vbz dt j n1, d n1 vmb vvi d n2:
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and yit in the meane whyle there was no edifying at all.
and yet in the mean while there was no edifying At all.
cc av p-acp dt j n1 a-acp vbds dx n-vvg p-acp d.
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613
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11419
Lykewyse in these dayes, in the popedome the Organes are pyping at one syde, and there is chaunting of fower parts on the other syde,
Likewise in these days, in the popedom the Organs Are piping At one side, and there is chanting of fower parts on the other side,
av p-acp d n2, p-acp dt n1 dt n2 vbr vvg p-acp crd n1, cc pc-acp vbz vvg pp-f crd n2 p-acp dt j-jn n1,
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11420
and there is such store of gewgawes, that the simyle people are rauished, but neuer a whit edifyed.
and there is such store of gewgaws, that the simyle people Are ravished, but never a whit edified.
cc pc-acp vbz d n1 pp-f n2, cst dt vvi n1 vbr vvn, cc-acp av-x dt n1 vvn.
(41) sermon (DIV2)
613
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11421
But Saint Paule sayeth, that when wee bee come togither in the name of God, wee must indeuer too fare the better by it.
But Saint Paul Saith, that when we be come together in the name of God, we must endeavour too fare the better by it.
p-acp n1 np1 vvz, cst c-crq pns12 vbb vvn av p-acp dt n1 pp-f np1, pns12 vmb n1 av vvb dt jc p-acp pn31.
(41) sermon (DIV2)
613
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11422
And how may that bee? It is (s•yeth he) when good men,
And how may that be? It is (s•yeth he) when good men,
cc q-crq vmb d vbi? pn31 vbz (vvz pns31) q-crq j n2,
(41) sermon (DIV2)
613
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11423
and such as are alredy inured too feare & serue God, are edifyed by his woord.
and such as Are already inured too Fear & serve God, Are edified by his word.
cc d c-acp vbr av vvn av n1 cc vvi np1, vbr vvn p-acp po31 n1.
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613
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11424
And not only that, but also if an vnbeleeuer comes in, which was erst a mocker,
And not only that, but also if an unbeliever comes in, which was erst a mocker,
cc xx av-j d, cc-acp av cs dt n1 vvz p-acp, r-crq vbds av dt n1,
(41) sermon (DIV2)
613
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11425
and neuer had any remorse of conscience, and heare what is vttered in the name of God, (that is too wit, that wee cannot scape (Gods hand,) but must needs come before the iudgment seate of our Lord Iesus Christ,
and never had any remorse of conscience, and hear what is uttered in the name of God, (that is too wit, that we cannot escape (God's hand,) but must needs come before the judgement seat of our Lord Iesus christ,
cc av-x vhd d n1 pp-f n1, cc vvb r-crq vbz vvn p-acp dt n1 pp-f np1, (cst vbz av n1, cst pns12 vmbx vvi (npg1 n1,) cc-acp vmb av vvi p-acp dt n1 n1 pp-f po12 n1 np1 np1,
(41) sermon (DIV2)
613
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11426
and how deerly Iesus Christ hath payed for vs, and what a trayterousnesse it is for vs too make the sacrifyze of his death and passion vnauaylable:) I say,
and how dearly Iesus christ hath paid for us, and what a trayterousnesse it is for us too make the sacrifyze of his death and passion unavailable:) I say,
cc c-crq av-jn np1 np1 vhz vvn p-acp pno12, cc q-crq dt n1 pn31 vbz p-acp pno12 av vvi dt n1 pp-f po31 n1 cc n1 j:) pns11 vvb,
(41) sermon (DIV2)
613
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11427
when an vnbeleeur heares all this, and that wee bee exhorted too feare God, and stirred vp too loue him for the infinite grace which he vttereth towards vs:
when an vnbeleeur hears all this, and that we be exhorted too Fear God, and stirred up too love him for the infinite grace which he uttereth towards us:
c-crq dt n1 vvz d d, cc cst pns12 vbb vvn av n1 np1, cc vvd a-acp av vvi pno31 p-acp dt j n1 r-crq pns31 vvz p-acp pno12:
(41) sermon (DIV2)
613
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11428
Although he were erst as a brute beast (sayth S. Paul) yit shal he enter into himself & bee rebuked.
Although he were erst as a brutus beast (say S. Paul) yet shall he enter into himself & be rebuked.
cs pns31 vbdr av p-acp dt n1 n1 (vvz np1 np1) av vmb pns31 vvi p-acp px31 cc vbi vvn.
(41) sermon (DIV2)
613
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11429
For he vseth there the same woord which he vseth heere, the meaning wherof is, that wheras his cōscience was as good as dead afore, and he in maner brutish:
For he uses there the same word which he uses Here, the meaning whereof is, that whereas his conscience was as good as dead afore, and he in manner brutish:
p-acp pns31 vvz a-acp dt d n1 r-crq pns31 vvz av, dt n1 c-crq vbz, cst cs po31 n1 vbds a-acp j c-acp j a-acp, cc pns31 p-acp n1 j:
(41) sermon (DIV2)
613
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11430
he was inforced too enter into examination of him self, and too bee ashamed, so as he could not but giue glorie vntoo God.
he was enforced too enter into examination of him self, and too be ashamed, so as he could not but give glory unto God.
pns31 vbds vvn av vvi p-acp n1 pp-f pno31 n1, cc av vbi j, av c-acp pns31 vmd xx cc-acp vvi n1 p-acp np1.
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613
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11431
Not that this befalleth too all indifferently:
Not that this befalls too all indifferently:
xx cst d vvz av d av-j:
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11432
but wee see that a number of folk which were gone astray, and had forgotten God,
but we see that a number of folk which were gone astray, and had forgotten God,
cc-acp pns12 vvb cst dt n1 pp-f n1 r-crq vbdr vvn av, cc vhd vvn np1,
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613
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11433
and had no regard at all of their owne soule helth, shalbee so touched at one sermon, that they appeere too bee chaunged all their lyfe after.
and had no regard At all of their own soul health, shalbe so touched At one sermon, that they appear too be changed all their life After.
cc vhd dx n1 p-acp d pp-f po32 d n1 n1, vmb av vvn p-acp crd n1, cst pns32 vvb av vbi vvn d po32 n1 a-acp.
(41) sermon (DIV2)
613
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11434
Now looke what is doone in common assembly: the same ought euery man too practyze by him self.
Now look what is done in Common assembly: the same ought every man too practyze by him self.
av vvb r-crq vbz vdn p-acp j n1: dt d vmd d n1 av j p-acp pno31 n1.
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613
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11435
For we bee not heere too the intent that euery man should profit him self only:
For we be not Here too the intent that every man should profit him self only:
c-acp pns12 vbb xx av av dt n1 cst d n1 vmd vvi pno31 n1 av-j:
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613
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11437
After that maner must wee rebuke offenders, too the end they may take no more libertie too mocke God after that fashyon,
After that manner must we rebuke offenders, too the end they may take no more liberty too mock God After that fashion,
p-acp d n1 vmb pns12 vvi n2, av dt n1 pns32 vmb vvi av-dx dc n1 av vvi np1 p-acp d n1,
(41) sermon (DIV2)
613
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11438
nor to shake of his yoke, and to wander into all naughtinesse. And that is in effect the thing that Saint Paule intended too shewe vs heere.
nor to shake of his yoke, and to wander into all naughtiness. And that is in Effect the thing that Saint Paul intended too show us Here.
ccx pc-acp vvi pp-f po31 n1, cc pc-acp vvi p-acp d n1. cc cst vbz p-acp n1 dt n1 cst n1 np1 vvd av vvi pno12 av.
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613
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11439
Now too confirme this doctrine the better, he addeth yit one other reason: It is the lyght (sayeth he) that layeth all things open.
Now too confirm this Doctrine the better, he adds yet one other reason: It is the Light (Saith he) that Layeth all things open.
av av vvi d n1 dt jc, pns31 vvz av crd j-jn n1: pn31 vbz dt vvi (vvz pns31) d vvz d n2 j.
(41) sermon (DIV2)
614
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11440
Heretoofore he tolde vs, that when wee bee once inlyghtened by Gods spirit and Gospell, wee must bee as lampes too giue lyght intoo the world.
Heretofore he told us, that when we be once inlyghtened by God's Spirit and Gospel, we must be as lamps too give Light into the world.
av pns31 vvd pno12, cst c-crq pns12 vbb a-acp vvn p-acp npg1 n1 cc n1, pns12 vmb vbi c-acp n2 av vvb vvi p-acp dt n1.
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11441
For wee haue the woord of lyfe, which serueth, not only too guyde vs, but also too drawe them intoo the ryght way, which haue gone astray.
For we have the word of life, which serveth, not only too guide us, but also too draw them into the right Way, which have gone astray.
c-acp pns12 vhb dt n1 pp-f n1, r-crq vvz, xx av-j av vvi pno12, cc-acp av av vvi pno32 p-acp dt j-jn n1, r-crq vhb vvn av.
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614
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11442
Going forward herewithall, he sayth, that it is the nature and propertie of lyght too discouer.
Going forward herewithal, he say, that it is the nature and property of Light too discover.
vvg av-j av, pns31 vvz, cst pn31 vbz dt n1 cc n1 pp-f vvi av vvi.
(41) sermon (DIV2)
614
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11443
And therfore when wee suffer naughtinesse to nestle and to grow still deeper and deeper in huththermuthther;
And Therefore when we suffer naughtiness to nestle and to grow still Deeper and Deeper in huththermuthther;
cc av c-crq pns12 vvb n1 pc-acp vvi cc pc-acp vvi av jc-jn cc jc-jn p-acp n1;
(41) sermon (DIV2)
614
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11444
we shew well that we be nother lyght, nor children of the lyght, that is too say, that wee belong not awhit ▪ nother too God, nor too Iesus Christ.
we show well that we be neither Light, nor children of the Light, that is too say, that we belong not awhit ▪ neither too God, nor too Iesus christ.
pns12 vvb av cst pns12 vbb av-dx vvi, ccx n2 pp-f dt vvi, cst vbz av vvb, cst pns12 vvb xx av ▪ av-dx av n1, ccx av np1 np1.
(41) sermon (DIV2)
614
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11445
Too be short, Saint Paule meaneth that wee cannot giue any proof of our christianitie nor of our fayth,
Too be short, Saint Paul means that we cannot give any proof of our christianity nor of our faith,
av vbb j, n1 np1 vvz cst pns12 vmbx vvi d n1 pp-f po12 n1 ccx pp-f po12 n1,
(41) sermon (DIV2)
614
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11446
but by hating and abhorring of euill, as much as is possible, that it may not haue his full course and sway.
but by hating and abhorring of evil, as much as is possible, that it may not have his full course and sway.
cc-acp p-acp vvg cc vvg pp-f j-jn, c-acp d c-acp vbz j, cst pn31 vmb xx vhi po31 j n1 cc n1.
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614
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11447
But now let vs think vppon our selues agein.
But now let us think upon our selves again.
p-acp av vvb pno12 vvi p-acp po12 n2 av.
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614
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11448
For (as I sayd) there is none of vs all which is not faultie in fearing men more than God,
For (as I said) there is none of us all which is not faulty in fearing men more than God,
p-acp (c-acp pns11 vvd) pc-acp vbz pix pp-f pno12 d r-crq vbz xx j p-acp vvg n2 av-dc cs np1,
(41) sermon (DIV2)
614
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11449
and in winking at others, to the end that they shoulde wink at vs, and not bee inquisityue of our dooings.
and in winking At Others, to the end that they should wink At us, and not be inquisityue of our doings.
cc p-acp vvg p-acp n2-jn, p-acp dt n1 cst pns32 vmd vvi p-acp pno12, cc xx vbi j pp-f po12 n2-vdg.
(41) sermon (DIV2)
614
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11450
Lo how wee betray one another by our silence. But there is yit another vyce that is woorse and further cut of dsquare:
Lo how we betray one Another by our silence. But there is yet Another vice that is Worse and further Cut of dsquare:
np1 c-crq pns12 vvb pi j-jn p-acp po12 n1. p-acp pc-acp vbz av j-jn n1 cst vbz jc cc av-jc vvn pp-f j:
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614
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11451
namely that besyos our dissembling, wee doo also help too feede the euill.
namely that besyos our dissembling, we do also help too feed the evil.
av d n2 po12 n-vvg, pns12 vdi av vvi av vvi dt j-jn.
(41) sermon (DIV2)
614
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11452
And so by that meanes whoredome hath his ful scope, bycause euery man and woman playes the baude.
And so by that means whoredom hath his full scope, Because every man and woman plays the bawd.
cc av p-acp cst vvz n1 vhz po31 j n1, c-acp d n1 cc n1 vvz dt n1.
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614
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11453
Wheras I say, euery one, I meane, that most men & women now adayes doo wink at al maner of leaudnesse and misorder,
Whereas I say, every one, I mean, that most men & women now adays do wink At all manner of leaudnesse and misorder,
cs pns11 vvb, d pi, pns11 vvb, cst ds n2 cc n2 av av vdi vvi p-acp d n1 pp-f n1 cc n1,
(41) sermon (DIV2)
614
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11454
and stoppe their eares at the things which they myght well heare, and euery man seeks too conceale his fellowes leaudnesse, men of mens, and women of womens.
and stop their ears At the things which they might well hear, and every man seeks too conceal his Fellows leaudnesse, men of men's, and women of women's.
cc vvi po32 n2 p-acp dt n2 r-crq pns32 vmd av vvi, cc d n1 vvz av vvi po31 ng1 n1, n2 pp-f ng2, cc n2 pp-f ng2.
(41) sermon (DIV2)
614
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11455
They myght remedie a greate sort of enormities that are committed:
They might remedy a great sort of enormities that Are committed:
pns32 vmd vvi dt j n1 pp-f n2 cst vbr vvn:
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614
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11456
but they will rather go and •eray their Gownes and Cotes with other folkes dung and filthinesse, than discouer their vyces.
but they will rather go and •eray their Gowns and Coats with other folks dung and filthiness, than discover their vices.
cc-acp pns32 vmb av-c vvi cc vvi po32 n2 cc n2 p-acp j-jn ng2 n1 cc n1, cs vvi po32 n2.
(41) sermon (DIV2)
614
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11538
he will haue an ame too say, heere is such a doore or gate, and heere is such a path or way:
he will have an ame too say, Here is such a door or gate, and Here is such a path or Way:
pns31 vmb vhi dt zz av vvi, av vbz d dt n1 cc n1, cc av vbz d dt n1 cc n1:
(41) sermon (DIV2)
618
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11457
Too bee short, euery body playes the bawd in effect, by concealing his neyghbours vyce, too the end that the other shoulde doo as much for him.
Too be short, every body plays the bawd in Effect, by concealing his neighbours vice, too the end that the other should do as much for him.
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(41) sermon (DIV2)
614
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11458
In lyke cace is it with all other sinnes. Yit notwithstanding (as I sayd afore) God hath not spoken this in vaine,
In like case is it with all other Sins. Yet notwithstanding (as I said afore) God hath not spoken this in vain,
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(41) sermon (DIV2)
614
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11459
but wee shall one day feele the execution of the sentence which he speaketh heere by his Apostle,
but we shall one day feel the execution of the sentence which he speaks Here by his Apostle,
cc-acp pns12 vmb crd n1 vvi dt n1 pp-f dt n1 r-crq pns31 vvz av p-acp po31 n1,
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614
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11460
and then will it bee too late too forethinke vs of that which wee will not knowe now.
and then will it be too late too forethink us of that which we will not know now.
cc av vmb pn31 vbi av av-j av vvi pno12 pp-f d r-crq pns12 vmb xx vvi av.
(41) sermon (DIV2)
614
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11461
But let such as feare God learne and remember how it is sayd heere, that Gods inlyghtening of vs, is too the end that euery of vs should examine himselfe,
But let such as Fear God Learn and Remember how it is said Here, that God's inlyghtening of us, is too the end that every of us should examine himself,
cc-acp vvb d c-acp n1 np1 vvi cc vvb c-crq pn31 vbz vvn av, cst ng1 n1 pp-f pno12, vbz av dt n1 cst d pp-f pno12 vmd vvi px31,
(41) sermon (DIV2)
614
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11462
and not bee as blynd wretches, groping in the dark, which stūble on the one syde,
and not be as blind wretches, groping in the dark, which Stumble on the one side,
cc xx vbi a-acp j n2, vvg p-acp dt j, r-crq vvb p-acp dt crd n1,
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11463
& runne ageinst things on the other, but that we should know the way of saluation:
& run against things on the other, but that we should know the Way of salvation:
cc vvi p-acp n2 p-acp dt n-jn, cc-acp cst pns12 vmd vvi dt n1 pp-f n1:
(41) sermon (DIV2)
614
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11464
and moreouer teache other men also, by discouering the euyll that lay hidden, too the end that such as haue turned their backes vppon God,
and moreover teach other men also, by discovering the evil that lay hidden, too the end that such as have turned their backs upon God,
cc av vvi j-jn n2 av, p-acp vvg dt n-jn cst vvd j-vvn, av dt n1 cst d c-acp vhb vvn po32 n2 p-acp np1,
(41) sermon (DIV2)
614
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11465
and were well appayd too haue bin in darkenesse styll, may vnderstand that they must bee fayne too come too the lyght, whatsoeuer come of it.
and were well apayed too have been in darkness still, may understand that they must be fain too come too the Light, whatsoever come of it.
cc vbdr av vvn av vhb vbn p-acp n1 av, vmb vvi cst pns32 vmb vbi j av vvn av dt vvi, r-crq vvb pp-f pn31.
(41) sermon (DIV2)
614
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11466
The very way therefore for vs too shewe in deede and in good earnest, that wee belong too God,
The very Way Therefore for us too show in deed and in good earnest, that we belong too God,
dt j n1 av p-acp pno12 av vvi p-acp n1 cc p-acp j n1, cst pns12 vvb av np1,
(41) sermon (DIV2)
614
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11467
and are inlyghtened by his holy spirit and by his woord, is too discouer thinges which should else as it were lye lurking a long tyme,
and Are inlyghtened by his holy Spirit and by his word, is too discover things which should Else as it were lie lurking a long time,
cc vbr vvn p-acp po31 j n1 cc p-acp po31 n1, vbz av vvi n2 r-crq vmd av c-acp pn31 vbdr vvi vvg dt j n1,
(41) sermon (DIV2)
614
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11468
if wee drew them not forth intoo the lyght.
if we drew them not forth into the Light.
cs pns12 vvd pno32 xx av p-acp dt vvi.
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614
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11469
Trew it is that Charitie couereth a multitude of sinnes (as sayeth Salomon) and that it behoueth vs too bee pacient, and too beare with many infirmities.
True it is that Charity Covereth a multitude of Sins (as Saith Solomon) and that it behooves us too be patient, and too bear with many infirmities.
j pn31 vbz cst n1 vvz dt n1 pp-f n2 (c-acp vvz np1) cc cst pn31 vvz pno12 av vbi j, cc av vvb p-acp d n2.
(41) sermon (DIV2)
614
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11470
For it is not meete that wee should diffame one another, as diuerse do, who in stead of warning those whom they see too offend, fall too sowing abrode of newes,
For it is not meet that we should diffame one Another, as diverse do, who in stead of warning those whom they see too offend, fallen too sowing abroad of news,
p-acp pn31 vbz xx j cst pns12 vmd vvi pi j-jn, p-acp j vdb, r-crq p-acp n1 pp-f vvg d r-crq pns32 vvb av vvi, vvb av vvg av pp-f n1,
(41) sermon (DIV2)
614
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11471
so as the streetes and the market places are all full of them, yea, and they do so inhaunce the matter, that of small scapes they make deadly crymes.
so as the streets and the market places Are all full of them, yea, and they do so inhance the matter, that of small escapes they make deadly crimes.
av c-acp dt n2 cc dt n1 n2 vbr d j pp-f pno32, uh, cc pns32 vdb av vvi dt n1, cst pp-f j n2 pns32 vvb j n2.
(41) sermon (DIV2)
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11472
Therefore when Saint Paule biddeth vs discouer men, it is not ment that wee should defame one another after that manner:
Therefore when Saint Paul bids us discover men, it is not meant that we should defame one Another After that manner:
av c-crq n1 np1 vvz pno12 vvi n2, pn31 vbz xx vvn cst pns12 vmd vvi pi j-jn p-acp d n1:
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615
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11473
but that the wretched man which had his eyes blyndfolded by Satan, should bee made too perceyue his owne miserie and naughtinesse, that he myght bee ashamed of it:
but that the wretched man which had his eyes blindfolded by Satan, should be made too perceive his own misery and naughtiness, that he might be ashamed of it:
cc-acp cst dt j n1 r-crq vhd po31 n2 vvn p-acp np1, vmd vbi vvn av vvi po31 d n1 cc n1, cst pns31 vmd vbi j pp-f pn31:
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11474
and that the woman which had giuen ouer hir self too all vnchastitie, myght bee made too recouer some honestie,
and that the woman which had given over his self too all unchastity, might be made too recover Some honesty,
cc cst dt n1 r-crq vhd vvn p-acp png31 n1 av d n1, vmd vbi vvn av vvi d n1,
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11475
and too returne agein intoo the ryght way, by being put too shame in hauing hir faultes and vyces layd afore hir.
and too return again into the right Way, by being put too shame in having his Faults and vices laid afore his.
cc av vvb av p-acp dt j-jn n1, p-acp vbg vvn av n1 p-acp j-vvg png31 n2 cc n2 vvn p-acp png31.
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11561
And how? The sonne of God hath not only voutsafed too doo his office in inlyghtening vs,
And how? The son of God hath not only vouchsafed to do his office in inlyghtening us,
cc q-crq? dt n1 pp-f np1 vhz xx av-j vvn pc-acp vdi po31 n1 p-acp vvg pno12,
(41) sermon (DIV2)
620
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11476
The manner then of discouering, is not too backebyte one another, or too taunt and vpbrayd one another by this and that,
The manner then of discovering, is not too backebyte one Another, or too taunt and upbraid one Another by this and that,
dt n1 av pp-f vvg, vbz xx av vvi pi j-jn, cc av vvi cc vvi pi j-jn p-acp d cc d,
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11477
and too play the hipocrytes, who will streyne at a gnat, and swallowe vp and Oxe or a Sheepe at a morsell:
and too play the Hypocrites, who will streyne At a gnat, and swallow up and Ox or a Sheep At a morsel:
cc av vvb dt n2, r-crq vmb vvi p-acp dt n1, cc vvi a-acp cc n1 cc dt n1 p-acp dt n1:
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11478
that is too say, which will make conscience in very small and lyght matters, and not see a number of great enormities, which they suffer too passe hard by their nozes, without beeing any whit offended at them. Wee must not doo so:
that is too say, which will make conscience in very small and Light matters, and not see a number of great enormities, which they suffer too pass hard by their nozes, without being any whit offended At them. we must not do so:
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but when wee see the mischeef fed and increaced by our vnfaythfulnesse, let vs prouyde for it.
but when we see the mischief fed and increased by our unfaithfulness, let us provide for it.
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and let euery man bee compelled too thinke better vppon himself and vppon his vyces, that he may amend them.
and let every man be compelled too think better upon himself and upon his vices, that he may amend them.
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This in effect is the carefullnesse which Saint Paule inioyneth vs heere:
This in Effect is the carefulness which Saint Paul enjoin us Here:
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and it is the very meane to rid away the plagues that Satan would haue maynteyned still by silence and dissimulation.
and it is the very mean to rid away the plagues that Satan would have maintained still by silence and dissimulation.
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Therefore whensoeuer wee perceiue any impostume lying hid, let vs beware that the matter settle not so long within, till the disease become vncurable:
Therefore whensoever we perceive any impostume lying hid, let us beware that the matter settle not so long within, till the disease become uncurable:
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but let vs purge it out of hand, and let admonitions serue as it were for launcers,
but let us purge it out of hand, and let admonitions serve as it were for lancers,
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and letting of blud, and for such other meanes and helpes too take away the rotten matter that myght marre and infect the whole bodye.
and letting of blood, and for such other means and helps too take away the rotten matter that might mar and infect the Whole body.
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And so yee see in effect how wee ought too put this doctrine in vre.
And so ye see in Effect how we ought too put this Doctrine in use.
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Now heeruppon Saint Paule inferreth, that Therfore our Lord Iesus Christ, in all the doctrine of the Gospell, speaketh too them that are falne aslepe in their sinnes,
Now Hereupon Saint Paul infers, that Therefore our Lord Iesus christ, in all the Doctrine of the Gospel, speaks too them that Are fallen asleep in their Sins,
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& to such as are as good as dead, too the intent they should vvake and ryze vp: & to such as Are as good as dead, too the intent they should wake and ryze up:
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and so shall wee beee inlyghtened by him.
and so shall we beee inlyghtened by him.
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Now wee haue heere too remember first of all, that Iesus Christ dooth then rayse vs from the deade,
Now we have Here too Remember First of all, that Iesus christ doth then raise us from the dead,
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when he calleth vs too the fayth, and bringeth vs intoo the hope of saluation. And that is too the intent wee should perceyue our state the better.
when he calls us too the faith, and brings us into the hope of salvation. And that is too the intent we should perceive our state the better.
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For wee see how men sooth and glorifye themselues. Although there bee nothing in them but vtter confuzion:
For we see how men sooth and Glorify themselves. Although there be nothing in them but utter confuzion:
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yit notwithstanding they will needes put out their hor•es lyke Suayles too vaunt themselues, as it were in despyte of God and nature.
yet notwithstanding they will needs put out their hor•es like Suayles too vaunt themselves, as it were in despite of God and nature.
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Now the Scripture sayeth wee bee dead.
Now the Scripture Saith we be dead.
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Wee may well haue some resemblance of lyfe, before wee bee conuerted too the fayth of Iesus Christ:
we may well have Some resemblance of life, before we be converted too the faith of Iesus christ:
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Howbeit, that lyfe is but death before God.
Howbeit, that life is but death before God.
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wee may take such profit thereby, as he suffer vs not too returne too darknesse agein,
we may take such profit thereby, as he suffer us not too return too darkness again,
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And that is the cause why it is sayd in Saint Iohn, The houre is come that all they which heare the voyce of the sonne of man, shall liue though they bee dead,
And that is the cause why it is said in Saint John, The hour is come that all they which hear the voice of the son of man, shall live though they be dead,
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and shall passe from death too lyfe.
and shall pass from death too life.
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Iesus Christ speakes not there of the visible death, nor of the resurrection which we hope for at the latter day.
Iesus christ speaks not there of the visible death, nor of the resurrection which we hope for At the latter day.
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But he sheweth vs how wee haue alredy a preparatyue of the second rising agein, when God reneweth vs, and giueth vs a spirituall lyfe.
But he shows us how we have already a preparatyue of the second rising again, when God Reneweth us, and gives us a spiritual life.
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For wee can doo nothing but euill, as hath bin declared heertoofore.
For we can do nothing but evil, as hath been declared heertoofore.
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And Saint Paule also vseth the same phraze of speeche, namely that wee bee dead too Godward.
And Saint Paul also uses the same phrase of speech, namely that we be dead too Godward.
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Following the same matter heere, he sheweth vs that the whole drift of the Gospell is, that we should ryze from the dead.
Following the same matter Here, he shows us that the Whole drift of the Gospel is, that we should ryze from the dead.
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For as long as wee bee straungers too God, who is the welspring of lyfe:
For as long as we be Strangers too God, who is the wellspring of life:
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where are wee but in such a dungeon, as it had bin better for vs neuer too haue bin borne? But wee must wake:
where Are we but in such a dungeon, as it had been better for us never too have been born? But we must wake:
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for one part of our death is this blockishnesse wherin wee bee, according as I declared heeretoofore, that wee bee so corrupted afore hand euen from our moothers womb,
for one part of our death is this blockishness wherein we be, according as I declared heeretoofore, that we be so corrupted afore hand even from our mothers womb,
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as wee can fynd no sauour in well dooing, and that wee bee starke blynded in our wicked lustes,
as we can find no savour in well doing, and that we be stark blinded in our wicked lusts,
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& the diuell dryueth vs and thrusteth vs foreward in such wyze, that as long as God giueth vs the brydle, wee can doo nothing but grub downe too the bottom of hell, too sinke our selues the deeper in it.
& the Devil Driveth us and thrusts us forward in such wyze, that as long as God gives us the bridle, we can do nothing but grub down too the bottom of hell, too sink our selves the Deeper in it.
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Now bee wee once come too that poynt, there is no more sorinesse (as S. Paule sayd afore, ) there is nothing but such stubbornnesse,
Now be we once come too that point, there is no more sorinesse (as S. Paul said afore,) there is nothing but such stubbornness,
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as God is nothing with vs, nother haue wee any more feeling or perceyuerance of our sinnes.
as God is nothing with us, neither have we any more feeling or perceyuerance of our Sins.
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That is the cause why he sayeth heere, that wee must wake, bycause wee be in a deadly sleepe,
That is the cause why he Saith Here, that we must wake, Because we be in a deadly sleep,
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vntyll God stirre vs vp, and make vs perceyue what wee bee, that wee may abhorre our sinnes and returne vntoo him.
until God stir us up, and make us perceive what we be, that we may abhor our Sins and return unto him.
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So then, the enterance of lyfe and saluation, is, that God visiteth vs with his grace,
So then, the Entrance of life and salvation, is, that God Visiteth us with his grace,
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wheras wee were as dead wretches, and had nothing in vs but vtter corruption. Mark that for one poynt.
whereas we were as dead wretches, and had nothing in us but utter corruption. Mark that for one point.
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Secondly let vs marke, that besydes the naughtinesse which is in vs, there is also so great a hardnesse and wilfulnesse,
Secondly let us mark, that besides the naughtiness which is in us, there is also so great a hardness and wilfulness,
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as God must bee fayne too wake vs as it were by force, that wee may haue some feeling of our vyces too mislyke them.
as God must be fain too wake us as it were by force, that we may have Some feeling of our vices too mislike them.
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Trew it is that this is doone cheefely when God calleth vs, and pulleth vs out of the confuzion wherin wee were.
True it is that this is done chiefly when God calls us, and pulls us out of the confuzion wherein we were.
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But yit must euery Christian continew therin all the tyme of his lyfe.
But yet must every Christian continue therein all the time of his life.
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For wee shall neuer bee so throughly awake, but that wee shall haue neede of Gods stirring vp of vs still:
For we shall never be so thoroughly awake, but that we shall have need of God's stirring up of us still:
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according as yee shall see some folke so heauie asleepe, that euen when their clothes are on,
according as ye shall see Some folk so heavy asleep, that even when their clothes Are on,
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and when they bee vp vppon their feete, they go reeling styll, and bee as it were halfe in a slumber, v•tyll they stretch foorth themselues and set their handes too some buzinesse,
and when they be up upon their feet, they go reeling still, and be as it were half in a slumber, v•tyll they stretch forth themselves and Set their hands too Some buzinesse,
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and they bee so heauie and dumpishe, that they still slumber euen waking. Euen so is it with vs:
and they be so heavy and dumpish, that they still slumber even waking. Eve so is it with us:
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for although our Lord Iesus Christ haue doone vs the grace too draw vs backe from death,
for although our Lord Iesus christ have done us the grace too draw us back from death,
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and too quicken vs by his holy spirit and by his woord:
and too quicken us by his holy Spirit and by his word:
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yit shall wee still feele our selues slothfull and sluggish, so as he must bee fayne too waken vs styll.
yet shall we still feel our selves slothful and sluggish, so as he must be fain too waken us still.
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And therefore wee haue neede too bee exhorted euery day, yea and too haue our eares beaten early and late,
And Therefore we have need too be exhorted every day, yea and too have our ears beaten early and late,
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as though Iesus Christ cryed out shrill and loud vntoo vs, what doo yee yee wretched soules? Wherat looke yee? Though wee heard such warnings without ceassing:
as though Iesus christ cried out shrill and loud unto us, what do ye ye wretched Souls? Whereat look ye? Though we herd such Warnings without ceasing:
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yit should wee not bee so throughly awake as were needefull. Now then wee see what S. Paule ment to declare in this streyne:
yet should we not be so thoroughly awake as were needful. Now then we see what S. Paul meant to declare in this streyne:
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namely that looke what wee feele through Gods goodnesse in our selues, wee should put the same in vre towards our neyghbours.
namely that look what we feel through God's Goodness in our selves, we should put the same in use towards our neighbours.
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Now, our Lord Iesus Christ hath rayzed vs from the dead, and he wakeneth vs dayly from the dead sleepe wherthrough wee bee so drowzie:
Now, our Lord Iesus christ hath razed us from the dead, and he wakeneth us daily from the dead sleep wherethrough we be so drowzy:
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and that is too the end that wee should afterward wake vp others that one asleepe,
and that is too the end that we should afterwards wake up Others that one asleep,
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and indeuer too drawe those too lyfe, which are as poore dead men. Furthermore wheras he sayeth, And Iesus Christ will inlyghten thee:
and endeavour too draw those too life, which Are as poor dead men. Furthermore whereas he Saith, And Iesus christ will inlyghten thee:
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It is not ment that wee can ryze vp and awake of our owne power, & that our Lord Iesus Christ dooth afterward adde his grace. Hee meaneth nothing so.
It is not meant that we can ryze up and awake of our own power, & that our Lord Iesus christ doth afterwards add his grace. He means nothing so.
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But the effect of his intent is, that wee shalbee inlyghtened by Iesus Christ.
But the Effect of his intent is, that we shalbe inlyghtened by Iesus christ.
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And after what maner? Not only as though we were but in some dark place (sayth S. Paul) & had neede of a Candle as in the nyght time:
And After what manner? Not only as though we were but in Some dark place (say S. Paul) & had need of a Candle as in the night time:
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For though a mā see not very cleere, yit if he haue but some glimring of lyght,
For though a man see not very clear, yet if he have but Some glimmering of Light,
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whether it bee of moone, or of starres, or of any thing else:
whither it be of moon, or of Stars, or of any thing Else:
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And a mans eyes are not vtterly vnprofitable when he goes by nyght, how dark so euer it bee:) But our Lorde Iesus Christe inlyghteneth vs after a muche more woonderous maner.
And a men eyes Are not utterly unprofitable when he Goes by night, how dark so ever it be:) But our Lord Iesus Christ inlyghteneth us After a much more wondrous manner.
cc dt ng1 n2 vbr xx av-j j c-crq pns31 vvz p-acp n1, c-crq j av av pn31 vbi:) cc-acp po12 n1 np1 np1 vvz pno12 p-acp dt d av-dc j n1.
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For wee bee not only in the dark, but also stark blynd.
For we be not only in the dark, but also stark blind.
c-acp pns12 vbb xx av-j p-acp dt j, cc-acp av av-j j.
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The remedie therfore which the sonne of God bringeth vs by teaching vs the doctrine of the Gospell, is that hee giueth vs our syght agein.
The remedy Therefore which the son of God brings us by teaching us the Doctrine of the Gospel, is that he gives us our sight again.
dt n1 av r-crq dt n1 pp-f np1 vvz pno12 p-acp vvg pno12 dt n1 pp-f dt n1, vbz cst pns31 vvz pno12 po12 n1 av.
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For our eyes are pikt out by the sin of our first father A•am, who would •eeds see too cleere ▪ Uaynglor iousnesse did so cary him away, that he would needs discerne betweene good and euill, more than was lawfull for him.
For our eyes Are pikt out by the since of our First father A•am, who would •eeds see too clear ▪ Uaynglor iousnesse did so carry him away, that he would needs discern between good and evil, more than was lawful for him.
p-acp po12 n2 vbr vvn av p-acp dt n1 pp-f po12 ord n1 n1, r-crq vmd av vvi av j ▪ n1 n1 vdd av vvi pno31 av, cst pns31 vmd av vvi p-acp j cc j-jn, av-dc cs vbds j p-acp pno31.
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But in sted of hauing greater lyght, he became brutish, and wee with him, insomuch that all of vs continew blynd.
But in stead of having greater Light, he became brutish, and we with him, insomuch that all of us continue blind.
p-acp p-acp n1 pp-f vhg jc vvi, pns31 vvd j, cc pns12 p-acp pno31, av cst d pp-f pno12 vvi j.
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11544
Now therfore wee had neede too haue our eyes restored vs agein, and too haue Gods spirit too serue vs in sted of eyes. Mark that for one poynt.
Now Therefore we had need too have our eyes restored us again, and too have God's Spirit too serve us in stead of eyes. Mark that for one point.
av av pns12 vhd n1 av vhb po12 n2 vvn pno12 av, cc av vhb n2 n1 av vvi pno12 p-acp n1 pp-f n2. n1 cst p-acp crd n1.
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11545
Agein, in this world there is nothing but dull darknesse, yea and that so thicke,
Again, in this world there is nothing but dull darkness, yea and that so thick,
av, p-acp d n1 a-acp vbz pix cc-acp j n1, uh cc cst av j,
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as wee wote not how too step one pace without stumbling, or without straying out of our way.
as we wot not how too step one pace without stumbling, or without straying out of our Way.
c-acp pns12 vvb xx c-crq av vvb crd n1 p-acp vvg, cc p-acp vvg av pp-f po12 n1.
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11547
Therfore it standeth vs on hande too bee guyded, and that our Lord Iesus Christ shewe vs the way.
Therefore it Stands us on hand too be guided, and that our Lord Iesus christ show us the Way.
av pn31 vvz pno12 p-acp n1 av vbi vvn, cc d po12 n1 np1 np1 vvi pno12 dt n1.
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11548
This is it that Saint Paule declareth too vs heere, and how our Lord Iesus inlyghteneth vs:
This is it that Saint Paul Declareth too us Here, and how our Lord Iesus inlyghteneth us:
d vbz pn31 cst n1 np1 vvz av pno12 av, cc c-crq po12 n1 np1 vvz pno12:
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11549
namely, not only that wee bee dimsyghted, and that he helpeth vs, and supplyeth the want that is in vs:
namely, not only that we be dimsyghted, and that he Helpeth us, and supplieth the want that is in us:
av, xx j cst pns12 vbb vvn, cc cst pns31 vvz pno12, cc vvz dt n1 cst vbz p-acp pno12:
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but also that wee bee stark blynd, yea and dead, and finally euen in the pit of hell,
but also that we be stark blind, yea and dead, and finally even in the pit of hell,
cc-acp av cst pns12 vbb av-j j, uh cc j, cc av-j av p-acp dt n1 pp-f n1,
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11551
lyke as when a Coarse is layd in the graue, men may well bring Candels and Torches too it,
like as when a Coarse is laid in the graven, men may well bring Candles and Torches too it,
av-j c-acp c-crq dt j vbz vvn p-acp dt n1, n2 vmb av vvi n2 cc n2 av pn31,
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but it seeth neuer the more for all that.
but it sees never the more for all that.
cc-acp pn31 vvz av dt av-dc p-acp d d.
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So then our Lord Iesus imparteth his lyght vntoo vs, not too make vs see more cleerly than wee did afore:
So then our Lord Iesus imparts his Light unto us, not too make us see more clearly than we did afore:
av cs po12 n1 np1 vvz po31 vvi p-acp pno12, xx av vvi pno12 vvi av-dc av-j cs pns12 vdd a-acp:
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but to giue vs our whole •ysyght new agein, bycause we bee stark blynd.
but to give us our Whole •ysyght new again, Because we be stark blind.
cc-acp pc-acp vvi pno12 po12 n-jn n1 j av, c-acp pns12 vbb av-j j.
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Now then seeing that Iesus Christ speaketh after this maner, and contineweth day by day in wakening vs,
Now then seeing that Iesus christ speaks After this manner, and contineweth day by day in wakening us,
av av vvg cst np1 np1 vvz p-acp d n1, cc vvz n1 p-acp n1 p-acp n-vvg pno12,
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and in making vs too see cleerer and cleeres:
and in making us too see clearer and clears:
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ought wee not too followe his example, and too hold backe our neyghbours as much as wee can,
ought we not too follow his Exampl, and too hold back our neighbours as much as we can,
vmd pns12 xx av vvi po31 n1, cc av vvb av po12 n2 p-acp d c-acp pns12 vmb,
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when wee see them straying too their destruction? This is the pith of the things 〈 … 〉 shewed vs heere.
when we see them straying too their destruction? This is the pith of the things 〈 … 〉 showed us Here.
c-crq pns12 vvb pno32 vvg av po32 n1? d vbz dt n1 pp-f dt n2 〈 … 〉 vvd pno12 av.
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Now seeing that our Lord Iesus setteth, 〈 ◊ 〉 forth for an example and patterne:
Now seeing that our Lord Iesus sets, 〈 ◊ 〉 forth for an Exampl and pattern:
av vvg cst po12 n1 np1 vvz, 〈 sy 〉 av p-acp dt n1 cc n1:
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needs must we be too barbarous and sauage, if we be not touched with it.
needs must we be too barbarous and savage, if we be not touched with it.
av vmb pns12 vbi av j cc j-jn, cs pns12 vbb xx vvn p-acp pn31.
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and too shewe vs the way of saluation, and to waken vs from the deadly sleepe wherwith wee were ouerwhelmed:
and too show us the Way of salvation, and to waken us from the deadly sleep wherewith we were overwhelmed:
cc av vvb pno12 dt n1 pp-f n1, cc pc-acp vvi pno12 p-acp dt j n1 c-crq pns12 vbdr vvn:
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but also, when he hath inlyghtened vs, he will haue vs too serue as Lampes for others too followe, that wee may shewe them the way,
but also, when he hath inlyghtened us, he will have us too serve as Lamps for Others too follow, that we may show them the Way,
cc-acp av, c-crq pns31 vhz vvn pno12, pns31 vmb vhi pno12 av vvi p-acp n2 p-acp n2-jn av vvi, cst pns12 vmb vvi pno32 dt n1,
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so as he will haue vs (after a sort) too execute the one half of his office.
so as he will have us (After a sort) too execute the one half of his office.
av c-acp pns31 vmb vhi pno12 (c-acp dt n1) av vvi dt crd n-jn pp-f po31 n1.
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Seeing then that the sonne of God hath doone vs such honour:
Seeing then that the son of God hath done us such honour:
vvg av cst dt n1 pp-f np1 vhz vdn pno12 d n1:
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11566
if wee for all this, doo thrust this lyght vuder foote, and nother doo good too our selues nor too other men with it:
if we for all this, do thrust this Light vuder foot, and neither do good too our selves nor too other men with it:
cs pns12 p-acp d d, vdb vvi d vvi av-jc n1, cc av-dx vdi j av po12 n2 ccx av j-jn n2 p-acp pn31:
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11567
is it not too heynous a treacherie? Agein, if wee imagin our selues too bee discharged of our dewtie,
is it not too heinous a treachery? Again, if we imagine our selves too be discharged of our duty,
vbz pn31 xx av j dt n1? av, cs pns12 vvb po12 n2 av vbi vvn pp-f po12 n1,
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11568
when euery of vs dooth for his owne part refreynes 〈 ◊ 〉 dooyng euill,
when every of us doth for his own part refreynes 〈 ◊ 〉 doing evil,
c-crq d pp-f pno12 vdz p-acp po31 d n1 vvz 〈 sy 〉 vdg n-jn,
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and in the meane tyme let others go too destruction, 〈 ◊ 〉 as wee haue nother care nor willingnesse to remedie the matter,
and in the mean time let Others go too destruction, 〈 ◊ 〉 as we have neither care nor willingness to remedy the matter,
cc p-acp dt j n1 vvi n2-jn vvi av n1, 〈 sy 〉 c-acp pns12 vhb av-dx n1 ccx n1 pc-acp vvi dt n1,
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when wee see the Diuell hale them after him too euerlasting death:
when we see the devil hale them After him too everlasting death:
c-crq pns12 vvb dt n1 vvb pno32 p-acp pno31 av j n1:
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must we not needes perceyue therin that wee doo God great wrong and iniurie, in holding his lyght choked after that fashion,
must we not needs perceive therein that we do God great wrong and injury, in holding his Light choked After that fashion,
vmb pns12 xx av vvi av cst pns12 vdi n1 j n-jn cc n1, p-acp vvg po31 vvi vvn p-acp d n1,
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and in betraying our neyghbours, by suppressing so the benefyte which should serue too the euerlasting saluation of their soules? Yee see then that wee shall bee alwayes blame woorthie both before God and man,
and in betraying our neighbours, by suppressing so the benefit which should serve too the everlasting salvation of their Souls? Ye see then that we shall be always blame worthy both before God and man,
cc p-acp vvg po12 n2, p-acp vvg av dt n1 r-crq vmd vvi av dt j n1 pp-f po32 n2? pn22 vvb av cst pns12 vmb vbi av vvb j av-d p-acp np1 cc n1,
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vnlesse wee followe the thing that is shewed vs heere by our Lord Iesus Christ, and beare this doctrine alwayes in our hartes too put it in vre:
unless we follow the thing that is showed us Here by our Lord Iesus christ, and bear this Doctrine always in our hearts too put it in use:
cs pns12 vvb dt n1 cst vbz vvn pno12 av p-acp po12 n1 np1 np1, cc vvi d n1 av p-acp po12 n2 av vvd pn31 p-acp n1:
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namely that they which call themselues Christians, and will bee so taken, must therwithall bee as trumpetters too waken such as are asleepe,
namely that they which call themselves Christians, and will be so taken, must therewithal be as trumpeters too waken such as Are asleep,
av cst pns32 r-crq vvb px32 np1, cc vmb vbi av vvn, vmb av vbi c-acp n2 av vvi d c-acp vbr j,
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11575
and as guydes too direct such as go astray, and too bring them intoo the ryght way, which were wandered out afore.
and as guides too Direct such as go astray, and too bring them into the right Way, which were wandered out afore.
cc c-acp n2 av vvi d c-acp vvb av, cc av vvb pno32 p-acp dt j-jn n1, r-crq vbdr vvn av a-acp.
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After that manner (say I) must wee all deale, and continew in so dooyng,
After that manner (say I) must we all deal, and continue in so doing,
p-acp d n1 (vvb pns11) vmb pns12 d n1, cc vvi p-acp av vdg,
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11577
vntyll wee bee come too the happie meeting, when our Lord Iesus Christ shall call vs all too him, too put vs in possession of the heritance which he hath purchaced for vs.
until we be come too the happy meeting, when our Lord Iesus christ shall call us all too him, too put us in possession of the heritance which he hath purchased for us
p-acp pns12 vbb vvn av dt j n1, c-crq po12 n1 np1 np1 vmb vvi pno12 d av pno31, av vvb pno12 p-acp n1 pp-f dt n1 r-crq pns31 vhz vvn p-acp pno12
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs perceyue them more and more,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us perceive them more and more,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 vvi pno32 n1 cc av-dc,
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11579
and in any wise not too suffer vs too fall asleepe lyke wretched infidels, but that forasmuch as it is his will that our lyfe should bee as one continuall day, wherein he gyueth vs not the Sunne too inlyghten vs onely for a tyme,
and in any wise not too suffer us too fallen asleep like wretched Infidels, but that forasmuch as it is his will that our life should be as one continual day, wherein he gyveth us not the Sun too inlyghten us only for a time,
cc p-acp d n1 xx av vvi pno12 av vvi j av-j j n2, cc-acp cst av c-acp pn31 vbz po31 n1 cst po12 n1 vmd vbi c-acp pi j n1, c-crq pns31 vvz pno12 xx dt n1 av vvb pno12 av-j p-acp dt n1,
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so as nyght shoulde afterward come vppon vs, but guydeth and gouerneth vs himselfe 〈 ◊ 〉 nyght and day:
so as night should afterwards come upon us, but guideth and Governs us himself 〈 ◊ 〉 night and day:
av c-acp n1 vmd av vvi p-acp pno12, cc-acp vvz cc vvz pno12 px31 〈 sy 〉 n1 cc n1:
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11582
after he hath so inlyghtened vs, but keepe vs styll waking, too go through in the holy calling wherto he hath called vs,
After he hath so inlyghtened us, but keep us still waking, too go through in the holy calling whereto he hath called us,
c-acp pns31 vhz av vvn pno12, cc-acp vvb pno12 av vvg, av vvb a-acp p-acp dt j n-vvg c-crq pns31 vhz vvn pno12,
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11583
and too follow the way which he sheweth vs, so as wee may call others too vs, too runne all toogither vntoo him,
and too follow the Way which he shows us, so as we may call Others too us, too run all together unto him,
cc av vvb dt n1 r-crq pns31 vvz pno12, av c-acp pns12 vmb vvi n2-jn av pno12, av vvb d av p-acp pno31,
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11584
as he calleth vs, vntill wee bee fully come thither.
as he calls us, until we be Fully come thither.
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That it may please him too graunt this grace, not onely too vs, but also to all people and Nations of the earth. &c.
That it may please him too grant this grace, not only too us, but also to all people and nations of the earth. etc.
cst pn31 vmb vvi pno31 av vvi d n1, xx av-j av pno12, cc-acp av p-acp d n1 cc n2 pp-f dt n1. av
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The.xxxvii. Sermon, which is the fifth vppon the fifth Chapter. 15. Take heede therefore that yee vvalke circumspectly, not as fooles, but as vvyle: 16. Recouering the tyme: for the dayes are euill.
The xxxvii Sermon, which is the fifth upon the fifth Chapter. 15. Take heed Therefore that ye walk circumspectly, not as Fools, but as wile: 16. Recovering the time: for the days Are evil.
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17. VVherfore bee not vnvvyse, but vnderstanding what is the vvill of the Lord. 18. And bee not drunken vvith vvyne, vvherin is loocenesse.
17. Wherefore bee not vnvvyse, but understanding what is the will of the Lord. 18. And be not drunken with vvyne, wherein is looseness.
crd c-crq n1 xx j, cc-acp vvg r-crq vbz dt n1 pp-f dt n1. crd cc vbb xx j p-acp zz, q-crq vbz n1.
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11588
THe care that wee haue of our tempor all profit, will suffyze too condemne vs before God, of the negligence that is seene in vs,
THe care that we have of our tempor all profit, will suffyze too condemn us before God, of the negligence that is seen in us,
dt n1 cst pns12 vhb pp-f po12 n1 d n1, vmb vvi av vvb pno12 p-acp np1, pp-f dt n1 cst vbz vvn p-acp pno12,
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11589
when wee come too the well ordering of our lyfe. For wee thinke too escape by this excuce, that wee thought not of it.
when we come too the well ordering of our life. For we think too escape by this excuce, that we Thought not of it.
c-crq pns12 vvb av dt av vvg pp-f po12 n1. c-acp pns12 vvb av vvi p-acp d n1, cst pns12 vvd xx pp-f pn31.
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11590
But is it a tollerable fault, that when God calleth vs too him, and setteth the heauenly lyfe 〈 ◊ 〉 vs, specially telling vs how deerly it was purchaced,
But is it a tolerable fault, that when God calls us too him, and sets the heavenly life 〈 ◊ 〉 us, specially telling us how dearly it was purchased,
cc-acp vbz pn31 dt j n1, cst c-crq np1 vvz pno12 av pno31, cc vvz dt j n1 〈 sy 〉 pno12, av-j vvg pno12 uh-crq av-jn pn31 vbds vvn,
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11591
and requireth nothing but that wee should yeeld him his ryght, that is too say, that we should glorify him in trew obedience:
and requires nothing but that we should yield him his right, that is too say, that we should Glorify him in true Obedience:
cc vvz pix cc-acp cst pns12 vmd vvi pno31 po31 j-jn, cst vbz av vvb, cst pns12 vmd vvi pno31 p-acp j n1:
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11592
all this should bee nothing with vs? Must it not needes bee that wee bee too too grosse headed, too stande buzzing about a strawe,
all this should be nothing with us? Must it not needs be that we be too too gross headed, too stand buzzing about a straw,
d d vmd vbi pix p-acp pno12? vmb pn31 xx av vbb cst pns12 vbi av av j vvn, av vvb vvg p-acp dt n1,
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11593
as yee would say, and about a sort of thinges that vanish away, and in the meane whyle too despyze the kingdome of heauen after such a sort,
as ye would say, and about a sort of things that vanish away, and in the mean while too despyze the Kingdom of heaven After such a sort,
c-acp pn22 vmd vvi, cc p-acp dt n1 pp-f n2 cst vvb av, cc p-acp dt j n1 av j dt n1 pp-f n1 p-acp d dt n1,
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as too make no account of Gods seruice, and too esteeme the saluation of •ur soules as a thing of nothing? Yis:
as too make no account of God's service, and too esteem the salvation of •ur Souls as a thing of nothing? Yis:
c-acp av vvi dx n1 pp-f npg1 n1, cc av vvb dt n1 pp-f n1 n2 p-acp dt n1 pp-f pix? np1:
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And therfore S. Paule exhorteth vs now too bee more waker, than we haue bin woont:
And Therefore S. Paul exhorteth us now too be more waker, than we have been wont:
cc av n1 np1 vvz pno12 av av vbi dc n1, cs pns12 vhb vbn vvn:
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11596
and first he sayeth, that in this •ace we must stand vppon our ga•d, and not imagin that God must acquit vs for out blo•kishnesse sake,
and First he Saith, that in this •ace we must stand upon our ga•d, and not imagine that God must acquit us for out blo•kishnesse sake,
cc ord pns31 vvz, cst p-acp d n1 pns12 vmb vvi p-acp po12 n1, cc xx vvi cst np1 vmb vvi pno12 p-acp av n1 n1,
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11597
when wee bee intangled in this worlde, and by that meanes thinke not vppon the kingdome of heauen.
when we be entangled in this world, and by that means think not upon the Kingdom of heaven.
c-crq pns12 vbb vvn p-acp d n1, cc p-acp d n2 vvb xx p-acp dt n1 pp-f n1.
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Take heede (sayth he) that yee vvalke circumspectly. It is trew that although we looke neuer so neerly too our selues,Take heed (say he) that ye walk circumspectly. It is true that although we look never so nearly too our selves,
vvb n1 (vvz pns31) d pn22 vvb av-j. pn31 vbz j cst cs pns12 vvb av-x av av-j av po12 n2,
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11599
yit shall wee not misse too bee caryed away by our infirmities, & wee commit many faultes, not only through ignorance,
yet shall we not miss too be carried away by our infirmities, & we commit many Faults, not only through ignorance,
av vmb pns12 xx vvi av vbi vvn av p-acp po12 n2, cc pns12 vvb d n2, xx av-j p-acp n1,
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but also euen wittingly, and oftentymes we bee not strong ynough too withstand temptations so manfully as were requisite.
but also even wittingly, and oftentimes we be not strong enough too withstand temptations so manfully as were requisite.
cc-acp av av av-j, cc av pns12 vbb xx j av-d av vvi n2 av av-j a-acp vbdr j.
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Neuerthelesse if yee search narrowly why men pardon themselues many offences so easly, and why they beare themselues on hand that God thinkes not on them:
Nevertheless if ye search narrowly why men pardon themselves many offences so Easily, and why they bear themselves on hand that God thinks not on them:
av cs pn22 vvb av-j c-crq n2 vvb px32 d n2 av av-j, cc c-crq pns32 vvb px32 p-acp n1 cst np1 vvz xx p-acp pno32:
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yee shall fynde that it proceedeth of negligence. For if wee considered that wee walke in the presence of God and his Angels:
ye shall find that it Proceedeth of negligence. For if we considered that we walk in the presence of God and his Angels:
pn22 vmb vvi cst pn31 vvz pp-f n1. p-acp cs pns12 vvd cst pns12 vvb p-acp dt n1 pp-f np1 cc po31 n2:
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surely it would hold vs in another manner of awe than wee bee.
surely it would hold us in Another manner of awe than we be.
av-j pn31 vmd vvi pno12 p-acp j-jn n1 pp-f n1 cs pns12 vbb.
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That therefore is the cause why he dooth expressely requyre heere a great care and circumspectnesse in vs, too the intent that no man should gyue himself ouer vntoo euyll for want of taking heede.
That Therefore is the cause why he doth expressly require Here a great care and circumspectness in us, too the intent that no man should gyve himself over unto evil for want of taking heed.
cst av vbz dt n1 c-crq pns31 vdz av-j vvi av dt j n1 cc n1 p-acp pno12, av dt n1 cst dx n1 vmd vvi px31 a-acp p-acp n-jn p-acp n1 pp-f vvg n1.
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And too prouoke vs the more theruntoo, he addeth, that vvee haue neede too redeeme the tyme, bycause the dayes are euill.
And too provoke us the more theruntoo, he adds, that we have need too Redeem the time, Because the days Are evil.
cc av vvb pno12 dt av-dc av, pns31 vvz, cst pns12 vhb n1 av vvi dt n1, c-acp dt n2 vbr j-jn.
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Wherin he sheweth that wee cannot deuyze too abuze Gods grace so little, but it is a willfull lozing of the tyme, which wee cannot recouer afterward.
Wherein he shows that we cannot deuyze too abuze God's grace so little, but it is a wilful lozing of the time, which we cannot recover afterwards.
c-crq pns31 vvz cst pns12 vmbx vvi av n1 npg1 n1 av j, cc-acp pn31 vbz dt j j-vvg pp-f dt n1, r-crq pns12 vmbx vvi av.
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Now then, let vs gather a breef summe of the things that are conteyned heere,
Now then, let us gather a brief sum of the things that Are contained Here,
av av, vvb pno12 vvi dt j n1 pp-f dt n2 cst vbr vvn av,
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and let vs begin at this poynt, that the dayes are euill, wherby Saint Paule dooth vs too wit, that wee shall fynd many lettes too keepe vs from comming vntoo God.
and let us begin At this point, that the days Are evil, whereby Saint Paul doth us too wit, that we shall find many lets too keep us from coming unto God.
cc vvb pno12 vvi p-acp d n1, cst dt n2 vbr j-jn, c-crq n1 np1 vdz pno12 av vvi, cst pns12 vmb vvi d vvz av vvb pno12 p-acp vvg p-acp np1.
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For wee knowe wee bee hemmed in with so many corruptions, that euen they which are best mynded, shall stumble on the one syde, bee pulled backe on the other,
For we know we be hemmed in with so many corruptions, that even they which Are best minded, shall Stumble on the one side, be pulled back on the other,
c-acp pns12 vvb pns12 vbb vvn p-acp p-acp av d n2, cst av pns32 r-crq vbr js vvn, vmb vvi p-acp dt crd n1, vbb vvn av p-acp dt n-jn,
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and dyuers tymes stray quyte away.
and Diverse times stray quite away.
cc j n2 vvb av av.
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Now wee had neede of a singular inwoorking, too fyght in such wyse as wee may get the vpper hand of all the impedimentes that Satan castes afore vs, to plucke vs from our God,
Now we had need of a singular inwoorking, too fight in such wise as we may get the upper hand of all the impediments that Satan Cast afore us, to pluck us from our God,
av pns12 vhd n1 pp-f dt j vvg, av vvb p-acp d j c-acp pns12 vmb vvi dt jc n1 pp-f d dt n2 cst np1 vvz p-acp pno12, pc-acp vvi pno12 p-acp po12 n1,
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and to thrust vs quyte and cleane out of the way of saluation.
and to thrust us quite and clean out of the Way of salvation.
cc pc-acp vvi pno12 av cc av-j av pp-f dt n1 pp-f n1.
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And therefore this hath bin true in all ages, that forasmuch as men are alwayes froward of nature,
And Therefore this hath been true in all ages, that forasmuch as men Are always froward of nature,
cc av d vhz vbn j p-acp d n2, cst av c-acp n2 vbr av j pp-f n1,
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and we be borne in sin: Satan holdeth vs as his prisoners. Agein, there is not that man among vs, which draweth not other men too naughtinesse.
and we be born in since: Satan holds us as his Prisoners. Again, there is not that man among us, which draws not other men too naughtiness.
cc pns12 vbb vvn p-acp n1: np1 vvz pno12 p-acp po31 n2. av, pc-acp vbz xx d n1 p-acp pno12, r-crq vvz xx j-jn n2 av n1.
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Moreouer, wee wote not scarsly how to open our eyes, but we shall see some one thing or other, that may vtterly ouerthrowe vs,
Moreover, we wot not scarcely how to open our eyes, but we shall see Some one thing or other, that may utterly overthrown us,
av, pns12 vvb xx av-j q-crq pc-acp vvi po12 n2, cc-acp pns12 vmb vvi d crd n1 cc n-jn, cst vmb av-j vvi pno12,
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and the diuell through his wylynesse applyeth all too his owne woorking, that vnlesse wee take good heede too his dooings, he marreth vs out of hand.
and the Devil through his wylynesse Applieth all too his own working, that unless we take good heed too his doings, he marreth us out of hand.
cc dt n1 p-acp po31 n1 vvz d av po31 d vvg, cst cs pns12 vvb j n1 av po31 n2-vdg, pns31 vvz pno12 av pp-f n1.
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But the more that the world rageth, and the more that iniquitie ouerfloweth:
But the more that the world rages, and the more that iniquity overfloweth:
p-acp dt av-dc cst dt n1 vvz, cc dt av-dc cst n1 vvz:
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the more ought wee too marke well this text, and the counsell that is giuen vs heere by the holy Ghost.
the more ought we too mark well this text, and the counsel that is given us Here by the holy Ghost.
dt av-dc vmd pns12 av vvb av d n1, cc dt n1 cst vbz vvn pno12 av p-acp dt j n1.
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For surely now adayes men are come too the full measure of all enormite, and there is no part of the world where a man may fynd single and sound dealing.
For surely now adays men Are come too the full measure of all enormite, and there is no part of the world where a man may find single and found dealing.
p-acp av-j av av n2 vbr vvn av dt j n1 pp-f d n1, cc pc-acp vbz dx n1 pp-f dt n1 c-crq dt n1 vmb vvi j cc j n-vvg.
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In old tyme yit a man myght haue found some Nations, where the folke were not so craftie and malicious,
In old time yet a man might have found Some nations, where the folk were not so crafty and malicious,
p-acp j n1 av dt n1 vmd vhi vvn d n2, c-crq dt n1 vbdr xx av j cc j,
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nor so excessiue in pomp and all kyndes of pleazures, nor so farre ouer the shooes in robberie, crueltie, and extorsion.
nor so excessive in pomp and all Kinds of pleazures, nor so Far over the shoes in robbery, cruelty, and extortion.
ccx av j p-acp n1 cc d n2 pp-f n2, ccx av av-j p-acp dt n2 p-acp n1, n1, cc n1.
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But now adayes let a man go about euerywhere, and he shall fynd that there is nothing but as a horrible water flud and confuzed turmoyle of all wickednesse.
But now adays let a man go about everywhere, and he shall find that there is nothing but as a horrible water flood and confused turmoil of all wickedness.
p-acp av av vvb dt n1 vvb a-acp av, cc pns31 vmb vvi cst pc-acp vbz pix cc-acp p-acp dt j n1 n1 cc j-vvn n1 pp-f d n1.
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And therefore if Saint Paul haue sayd, that the dayes were eui•l, when there was a hundred tymes more soundnesse than there is now adayes:
And Therefore if Saint Paul have said, that the days were eui•l, when there was a hundred times more soundness than there is now adays:
cc av cs n1 np1 vhb vvn, cst dt n2 vbdr j, c-crq pc-acp vbds dt crd n2 av-dc n1 cs pc-acp vbz av av:
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we ought too bee the more vigilant in keeping good watch, according too the increacing of the euilnesse of the tyme.
we ought too be the more vigilant in keeping good watch, according too the increacing of the evilness of the time.
pns12 vmd av vbi dt av-dc j p-acp vvg j n1, vvg av dt vvg pp-f dt n1 pp-f dt n1.
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11625
If there be any fear of warre, euery of vs will abate his countenance, and consider that it is not for him too hazard all at one chop,
If there be any Fear of war, every of us will abate his countenance, and Consider that it is not for him too hazard all At one chop,
cs pc-acp vbb d n1 pp-f n1, d pp-f pno12 vmb vvi po31 n1, cc vvb cst pn31 vbz xx p-acp pno31 av vvi d p-acp crd n1,
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but that he must reserue some little sprincling for a pinch, as well of vittelles as of other things.
but that he must reserve Some little sprinkling for a pinch, as well of victuals as of other things.
cc-acp cst pns31 vmb vvi d j vvg p-acp dt n1, c-acp av pp-f n2 c-acp pp-f j-jn n2.
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Also if wee haue any other trubbles, euery of vs will bee forecasting ynough in that behalf.
Also if we have any other Troubles, every of us will be forecasting enough in that behalf.
av cs pns12 vhb d j-jn n2, d pp-f pno12 vmb vbi vvg d p-acp cst n1.
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Let vs bethinke our selues (will wee say) for necessitie will driue vs too it.
Let us bethink our selves (will we say) for necessity will driven us too it.
vvb pno12 vvi po12 n2 (vmb pns12 vvb) p-acp n1 vmb vvi pno12 av pn31.
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But now wee see well the euilnesse of the dayes, that is to say, that all is ageinst vs,
But now we see well the evilness of the days, that is to say, that all is against us,
p-acp av pns12 vvb av dt n1 pp-f dt n2, cst vbz pc-acp vvi, cst d vbz p-acp pno12,
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and although wee were the diligentest and circumspectest in the world, yit shall wee not fayle too bee taken •ardie with many things,
and although we were the diligentest and circumspectest in the world, yet shall we not fail too be taken •ardie with many things,
cc cs pns12 vbdr dt js cc vv2 p-acp dt n1, av vmb pns12 xx vvi av vbi vvn j p-acp d n2,
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and too fynd our selues hindered when wee should serue God:
and too find our selves hindered when we should serve God:
cc av vvi po12 n2 vvd c-crq pns12 vmd vvi np1:
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and yit notwithstanding, all this passeth and slippeth away, and wee mynd it not at all.
and yet notwithstanding, all this passes and slippeth away, and we mind it not At all.
cc av a-acp, d d vvz cc vvz av, cc pns12 n1 pn31 xx p-acp d.
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11633
Therefore let vs bethinke our selues, and learne too redeeme the tyme, that is too say, the mo occasions there bee too prouoke vs too naughtinesse,
Therefore let us bethink our selves, and Learn too Redeem the time, that is too say, the more occasions there be too provoke us too naughtiness,
av vvb pno12 vvi po12 n2, cc vvi av vvi dt n1, cst vbz av vvb, dt dc n2 pc-acp vbi av vvb pno12 av n1,
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and too pull vs away from God, the more let euery of vs inforce and streyne himselfe too doo good.
and too pull us away from God, the more let every of us enforce and streyne himself too do good.
cc av vvb pno12 av p-acp np1, dt av-dc vvb d pp-f pno12 vvi cc vvi px31 av vdi j.
(42) sermon (DIV2)
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11635
For wee be woont too take the corruptnesse of the time for a cloke too couer our sloth and vnlustinesse withal,
For we be wont too take the corruptness of the time for a cloak too cover our sloth and unlustiness withal,
c-acp pns12 vbb vvn av vvi dt n1 pp-f dt n1 p-acp dt n1 av vvi po12 n1 cc n1 av,
(42) sermon (DIV2)
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and so wee beare our selues alwayes on hand, that it is lawfull for vs too play the vnthriftes among vuthriftes, as the prouerb sayeth.
and so we bear our selves always on hand, that it is lawful for us too play the unthrifts among vuthriftes, as the proverb Saith.
cc av pns12 vvb po12 n2 av p-acp n1, cst pn31 vbz j p-acp pno12 av vvi dt n2 p-acp n2, c-acp dt n1 vvz.
(42) sermon (DIV2)
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11637
If a man tell vs that wee must liue indifferently and vpryghtly:
If a man tell us that we must live indifferently and vpryghtly:
cs dt n1 vvb pno12 d pns12 vmb vvi av-j cc av-j:
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how shall I doo then, will euery man say? A man cannot buy a pennywoorth of apples without some deceyt:
how shall I do then, will every man say? A man cannot buy a pennywoorth of Apples without Some deceit:
c-crq vmb pns11 vdi av, vmb d n1 vvi? dt n1 vmbx vvi dt n1 pp-f n2 p-acp d n1:
(42) sermon (DIV2)
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and how then may I deale in wares or marchaundyze? Agein, if a man tell vs that wee must liue soberly and •tayedly,:
and how then may I deal in wares or marchaundyze? Again, if a man tell us that we must live soberly and •tayedly,:
cc c-crq av vmb pns11 vvi p-acp n2 cc n1? av, cs dt n1 vvb pno12 d pns12 vmb vvi av-j cc av-j,:
(42) sermon (DIV2)
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11640
yea, (say wee) but who dooth it? If a man speake too vs of pacience and myldnesse, and such other things:
yea, (say we) but who doth it? If a man speak too us of patience and mildness, and such other things:
uh, (vvb pns12) p-acp r-crq vdz pn31? cs dt n1 vvb av pno12 pp-f n1 cc n1, cc d j-jn n2:
(42) sermon (DIV2)
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11641
Is it not apparant (say wee) that euery man behaueth himselfe cleane contrariwyze? Shall I bee al alone in the world? Lo how wee make vyce our buckler ageinst God,
Is it not apparent (say we) that every man behaveth himself clean contrariwyze? Shall I be all alone in the world? Lo how we make vice our buckler against God,
vbz pn31 xx j (vvb pns12) cst d n1 vvz px31 av-j av? vmb pns11 vbi d j p-acp dt n1? np1 c-crq pns12 vvb n1 po12 n1 p-acp np1,
(42) sermon (DIV2)
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& ageinst all the warnings that are giuen vs, as who should say, that bycause it is common,
& against all the Warnings that Are given us, as who should say, that Because it is Common,
cc p-acp d dt n2 cst vbr vvn pno12, c-acp r-crq vmd vvi, cst c-acp pn31 vbz j,
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therfore it ought too serue vs for an acquittance or discharge.
Therefore it ought too serve us for an acquittance or discharge.
av pn31 vmd av vvi pno12 p-acp dt n1 cc n1.
(42) sermon (DIV2)
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But contrariwyse it is sayd heere, that wee must take so much the more peyne too redeeme the tyme,
But contrariwise it is said Here, that we must take so much the more pain too Redeem the time,
p-acp av pn31 vbz vvn av, cst pns12 vmb vvi av av-d dt av-dc n1 av vvi dt n1,
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and the more that the diuel laboreth to hinder vs, & the more meanes and wyles that he hath too doo it withall, the more must euery of vs imploy himself manfully,
and the more that the Devil Laboureth to hinder us, & the more means and wiles that he hath too do it withal, the more must every of us employ himself manfully,
cc dt av-dc cst dt n1 vvz pc-acp vvi pno12, cc dt dc n2 cc n2 cst pns31 vhz av vdi pn31 av, dt av-dc vmb d pp-f pno12 vvi px31 av-j,
(42) sermon (DIV2)
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and waken vp all his wits and vnderstanding, praying God too strengthen vs, and too giue power too risist him.
and waken up all his wits and understanding, praying God too strengthen us, and too give power too risist him.
cc vvi a-acp d po31 n2 cc n1, vvg np1 av vvb pno12, cc av vvb n1 av vvi pno31.
(42) sermon (DIV2)
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Thus yee see that our redeeming of the tyme must not bee by making of temporall (and worldly) gayne,
Thus ye see that our redeeming of the time must not be by making of temporal (and worldly) gain,
av pn22 vvb cst po12 vvg pp-f dt n1 vmb xx vbi p-acp vvg pp-f j (cc j) n1,
(42) sermon (DIV2)
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for in that behalf wee neede nother counsell nor incoragement, euery man is too much inclyned that way of his owne nature,
for in that behalf we need neither counsel nor encouragement, every man is too much inclined that Way of his own nature,
c-acp p-acp d n1 pns12 vvb av-dx n1 ccx n1, d n1 vbz av av-d vvn cst n1 pp-f po31 d n1,
(42) sermon (DIV2)
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and our lustes are so fyrye, as they will not suffer vs too bee flothfull in that cace.
and our lusts Are so fyrye, as they will not suffer us too be flothfull in that case.
cc po12 n2 vbr av j, c-acp pns32 vmb xx vvi pno12 av vbi j p-acp d n1.
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But sith wee see the deuill goes about to trubble vs, that we should not spend our lyues in the seruing of God:
But sith we see the Devil Goes about to trubble us, that we should not spend our lives in the serving of God:
cc-acp c-acp pns12 vvb dt n1 vvz a-acp pc-acp vvi pno12, cst pns12 vmd xx vvi po12 n2 p-acp dt vvg pp-f np1:
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let vs redeeme the tyme in that respect.
let us Redeem the time in that respect.
vvb pno12 vvi dt n1 p-acp d n1.
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And after what manner? In that he speaketh of redeeming, (raunsoming, or buying agein) he presuppozeth that we must forgo & looze the thing that we were desyrous too haue kept.
And After what manner? In that he speaks of redeeming, (ransoming, or buying again) he presuppozeth that we must forgo & looze the thing that we were desirous too have kept.
cc p-acp r-crq n1? p-acp cst pns31 vvz pp-f vvg, (vvg, cc vvg av) pns31 vvz cst pns12 vmb vvi cc vvi dt n1 cst pns12 vbdr j av vhi vvn.
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For when wee bee too redeeme a thing that was gone out of our handes,
For when we be too Redeem a thing that was gone out of our hands,
p-acp c-crq pns12 vbb av vvi dt n1 cst vbds vvn av pp-f po12 n2,
(42) sermon (DIV2)
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or (too buy) a thing that wee neede, or too (compound for) a thing that another man withholdeth from vs:
or (too buy) a thing that we need, or too (compound for) a thing that Another man withholdeth from us:
cc (av vvb) dt n1 cst pns12 vvb, cc av (n1 p-acp) dt n1 cst j-jn n1 vvz p-acp pno12:
(42) sermon (DIV2)
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11655
in those caces wee forgo some peece of our profit. If another man haue layd hold of a thing that were for my commoditie:
in those caces we forgo Some piece of our profit. If Another man have laid hold of a thing that were for my commodity:
p-acp d n2 pns12 vvb d n1 pp-f po12 n1. cs j-jn n1 vhb vvn n1 pp-f dt n1 cst vbdr p-acp po11 n1:
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I must giue him a peece of mony too get it out of his hand agein.
I must give him a piece of money too get it out of his hand again.
pns11 vmb vvi pno31 dt n1 pp-f n1 av vvi pn31 av pp-f po31 n1 av.
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11657
Euen so is it sayd, that wee must redeeme the tyme. And after what manner? Not alwayes with gold and siluer:
Eve so is it said, that we must Redeem the time. And After what manner? Not always with gold and silver:
np1 av vbz pn31 vvn, cst pns12 vmb vvi dt n1. cc p-acp r-crq n1? xx av p-acp n1 cc n1:
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but by forsaking our owne lustes. It is true that some tyme gold and siluer must bee spent about it.
but by forsaking our own lusts. It is true that Some time gold and silver must be spent about it.
cc-acp p-acp vvg po12 d n2. pn31 vbz j cst d n1 n1 cc n1 vmb vbi vvn p-acp pn31.
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11659
For if worldly riches turne vs away, or plucke vs backe from following whithersoeuer God calleth vs, wee must redeeme the tyme, that is too say, all that euer wee perceyue too bee noysome and offensyue after that sort, must be thrust vnder foote.
For if worldly riches turn us away, or pluck us back from following whithersoever God calls us, we must Redeem the time, that is too say, all that ever we perceive too be noisome and offensyue After that sort, must be thrust under foot.
p-acp cs j n2 vvb pno12 av, cc vvi pno12 av p-acp vvg av np1 vvz pno12, pns12 vmb vvi dt n1, cst vbz av vvb, d cst av pns12 vvb av vbi j cc j p-acp d n1, vmb vbi vvn p-acp n1.
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Howbeeit there are many other meanes besydes. For some are so snarled in their ambiciousnesse, as this world hath altogither rauished them,
Howbeit there Are many other means besides. For Some Are so snarled in their ambiciousnesse, as this world hath altogether ravished them,
a-acp pc-acp vbr d j-jn n2 a-acp. p-acp d vbr av j-vvn p-acp po32 n1, c-acp d n1 vhz av vvn pno32,
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and they take no tast of the euerlasting lyfe, for any thing that can be preached vntoo them.
and they take no taste of the everlasting life, for any thing that can be preached unto them.
cc pns32 vvb dx n1 pp-f dt j n1, p-acp d n1 cst vmb vbi vvn p-acp pno32.
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11662
Othersome bee giuen too deceyuing, and others too extorsion.
Othersome be given too deceiving, and Others too extortion.
j vbb vvn av j-vvg, cc n2-jn av n1.
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11663
According then as euery man sees the Diuell able too win of him, and too make him to looze his tyme, by consuming it in wicked things:
According then as every man sees the devil able too win of him, and too make him to looze his time, by consuming it in wicked things:
vvg av c-acp d n1 vvz dt n1 j av vvi pp-f pno31, cc av vvb pno31 pc-acp vvi po31 n1, p-acp vvg pn31 p-acp j n2:
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so let him redeeme it, that is too say, let him reforme himselfe, and forsake both himselfe and all the temptations wherwith he myght bee intangled.
so let him Redeem it, that is too say, let him reform himself, and forsake both himself and all the temptations wherewith he might be entangled.
av vvb pno31 vvi pn31, cst vbz av vvb, vvb pno31 vvi px31, cc vvi d px31 cc d dt n2 c-crq pns31 vmd vbi vvn.
(42) sermon (DIV2)
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11665
Yee see then, that the thing which wee haue too marke vppon this streyue, is, that considering the corruptnesse which is now adayes throughout the world,
Ye see then, that the thing which we have too mark upon this streyue, is, that considering the corruptness which is now adays throughout the world,
pn22 vvb av, cst dt n1 r-crq pns12 vhb av vvi p-acp d vvb, vbz, cst vvg dt n1 r-crq vbz av av p-acp dt n1,
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11666
and the great number of outrageous vyces, and how all things are quite out of order,
and the great number of outrageous vices, and how all things Are quite out of order,
cc dt j n1 pp-f j n2, cc c-crq d n2 vbr av av pp-f n1,
(42) sermon (DIV2)
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11667
and (too bee short) that euen the perfectest men are somwhat infected with the vyces, and disorders that are euerywhere:
and (too be short) that even the perfectest men Are somewhat infected with the vices, and disorders that Are everywhere:
cc (av vbb j) cst av-j dt js n2 vbr av vvn p-acp dt n2, cc n2 cst vbr av:
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11668
in stead of seeking vayne excuce, by alledging that wee bee weake, and vnable to ouercome the great number of impediments that are offered vs, wee must redeeme the tyme.
in stead of seeking vain excuce, by alleging that we be weak, and unable to overcome the great number of impediments that Are offered us, we must Redeem the time.
p-acp n1 pp-f vvg j n1, p-acp vvg cst pns12 vbb j, cc j-u pc-acp vvi dt j n1 pp-f n2 cst vbr vvn pno12, pns12 vmb vvi dt n1.
(42) sermon (DIV2)
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11669
Now the only meane too doo it, is too vnderstand that Satans thrusting of vs downe after that sort, is no sufficient discharge for vs before God:
Now the only mean too do it, is too understand that Satan thrusting of us down After that sort, is no sufficient discharge for us before God:
av dt j j av vdi pn31, vbz av vvb cst npg1 vvg pp-f pno12 a-acp p-acp d n1, vbz dx j n1 p-acp pno12 p-acp np1:
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for if wee resort vntoo him, he will giue vs armour and weapon too hold out the battell withall,
for if we resort unto him, he will give us armour and weapon too hold out the battle withal,
c-acp cs pns12 vvb p-acp pno31, pns31 vmb vvi pno12 n1 cc n1 av vvb av dt n1 av,
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11671
vntill wee haue gotten the victorie.
until we have got the victory.
c-acp pns12 vhb vvn dt n1.
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11672
But howsoeuer the cace stand, let it not greeue vs too lay away the things that wee lyked of,
But howsoever the case stand, let it not grieve us too lay away the things that we liked of,
cc-acp c-acp dt n1 vvb, vvb pn31 xx vvi pno12 av vvi av dt n2 cst pns12 vvd pp-f,
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11673
and too hold our wicked affections as it were imprizoned, and then will it bee easy for vs too followe the thing that Saint Paule sayeth heere, that is too wit, too bee watchfull and heedfull that wee walk aduyzedly,
and too hold our wicked affections as it were imprizoned, and then will it be easy for us too follow the thing that Saint Paul Saith Here, that is too wit, too be watchful and heedful that we walk aduyzedly,
cc av vvb po12 j n2 c-acp pn31 vbdr vvn, cc av vmb pn31 vbi j p-acp pno12 av vvi dt n1 cst n1 np1 vvz av, cst vbz av n1, av vbi j cc j cst pns12 vvb av-vvn,
(42) sermon (DIV2)
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11674
euen as VVyzefolk, and not as fooles.
even as VVyzefolk, and not as Fools.
av-j c-acp np1, cc xx p-acp n2.
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11675
Wee haue seene alredy heretoofore, that if wee profit in Gods schoole as wee ought too doo, wee shall haue a sure rule,
we have seen already heretofore, that if we profit in God's school as we ought too do, we shall have a sure Rule,
pns12 vhb vvn av av, cst cs pns12 vvb p-acp ng1 n1 c-acp pns12 vmd av vdi, pns12 vmb vhi dt j n1,
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11676
and cannot bee deceyued nor seduced.
and cannot be deceived nor seduced.
cc vmbx vbi vvn ccx vvn.
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11677
For God knew what wee haue neede of, and he hath not forgotten too shewe vs any thing.
For God knew what we have need of, and he hath not forgotten too show us any thing.
p-acp np1 vvd r-crq pns12 vhb n1 pp-f, cc pns31 vhz xx vvn av vvi pno12 d n1.
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11678
And therfore Saint Paul presuppozeth that although we be blynd wretches, although we be ouerwhelmed with the darknesse of this world,
And Therefore Saint Paul presuppozeth that although we be blind wretches, although we be overwhelmed with the darkness of this world,
cc av n1 np1 vvz d cs pns12 vbb j n2, cs pns12 vbb vvn p-acp dt n1 pp-f d n1,
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although the diuell haue manie suttleties & wyles to wynd about vs:
although the Devil have many subtleties & wiles to wind about us:
cs dt n1 vhb d n2 cc n2 pc-acp vvi p-acp pno12:
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yit if wee bee good schollers too Godward, and suffer our selues too bee ruled by him and his woord:
yet if we be good Scholars too Godward, and suffer our selves too be ruled by him and his word:
av cs pns12 vbb j n2 av n1, cc vvi po12 n2 av vbi vvn p-acp pno31 cc po31 n1:
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11681
wee shall haue sufficient wisdome, and wee shall not bee able too say, that we offended vnwares:
we shall have sufficient Wisdom, and we shall not be able too say, that we offended unwares:
pns12 vmb vhi j n1, cc pns12 vmb xx vbi j av vvb, cst pns12 vvd av-j:
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11682
for God is forecasting ynough too rule our whole lyfe, at leastwyse if wee herken too all that he sayth,
for God is forecasting enough too Rule our Whole life, At leastwise if we harken too all that he say,
c-acp np1 vbz vvg d av vvi po12 j-jn n1, p-acp av cs pns12 vvb av d cst pns31 vvz,
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11683
and yeeld our selues easy and willing too bee taught. If it bee so: then may wee surely bee wyse, as Saint Paule requyreth.
and yield our selves easy and willing too be taught. If it be so: then may we surely be wise, as Saint Paul requireth.
cc vvb po12 n2 j cc j av vbi vvn. cs pn31 vbb av: av vmb pns12 av-j vbi j, c-acp n1 np1 vvz.
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11684
And in deede he expoundeth him self by and by after in saying, that we must not be vnwyze,
And in deed he expoundeth him self by and by After in saying, that we must not be vnwyze,
cc p-acp n1 pns31 vvz pno31 n1 p-acp cc p-acp a-acp p-acp vvg, cst pns12 vmb xx vbi av,
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11685
but wel aduyzed, & vnderstanding what is the wil of God. He sheweth here what maner of wisdome he meaneth.but well aduyzed, & understanding what is the will of God. He shows Here what manner of Wisdom he means.
cc-acp av vvn, cc vvg r-crq vbz dt n1 pp-f np1. pns31 vvz av r-crq n1 pp-f n1 pns31 vvz.
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11686
It is not as the world speaketh of it. For the world sayth, a mā is very wyse whē he is suttleheaded to deceyue,
It is not as the world speaks of it. For the world say, a man is very wise when he is suttleheaded to deceive,
pn31 vbz xx p-acp dt n1 vvz pp-f pn31. p-acp dt n1 vvz, dt n1 vbz av j c-crq pns31 vbz j pc-acp vvi,
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11687
& can skill to keepe him self frō his enemyes, & maynteyn himself by his shifting & pollicie.
& can skill to keep him self from his enemies, & maintain himself by his shifting & policy.
cc vmb vvi pc-acp vvi pno31 n1 p-acp po31 n2, cc vvi px31 p-acp po31 j-vvg cc n1.
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11688
Or else, the wisdome of the world is also to lay wel aforehand for a mans own profit,
Or Else, the Wisdom of the world is also to lay well aforehand for a men own profit,
cc av, dt n1 pp-f dt n1 vbz av pc-acp vvi av av p-acp dt ng1 d n1,
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11689
whether it be by hooke or by crooke.
whither it be by hook or by crook.
cs pn31 vbb p-acp n1 cc p-acp n1.
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11690
For there is no talk of the feare of God, there is no talk of equitie,
For there is no talk of the Fear of God, there is no talk of equity,
p-acp pc-acp vbz dx n1 pp-f dt n1 pp-f np1, pc-acp vbz dx n1 pp-f n1,
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11691
& much lesse of single & playne dealing:
& much less of single & plain dealing:
cc av-d dc pp-f j cc j n-vvg:
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11692
bycause that he which wil bee wyze to the worldward, must beare two faces in one hood, he must bee malicious, he must be ful of lying.
Because that he which will be wyze to the worldward, must bear two faces in one hood, he must be malicious, he must be full of lying.
c-acp cst pns31 r-crq vmb vbi j p-acp dt n1, vmb vvi crd n2 p-acp crd n1, pns31 vmb vbi j, pns31 vmb vbi j pp-f vvg.
(42) sermon (DIV2)
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11693
As for him that walketh in truth, he shalbe counted as a do•terell, for he makes him self a •ayt for euery man too pray vpon.
As for him that walks in truth, he shall counted as a do•terell, for he makes him self a •ayt for every man too pray upon.
p-acp p-acp pno31 cst vvz p-acp n1, pns31 vmb|vbi vvn p-acp dt n1, c-acp pns31 vvz pno31 n1 dt n1 p-acp d n1 av vvb p-acp.
(42) sermon (DIV2)
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11694
He that will not turne nother too the ryght hand nor too the left, shall lykewyse bee called an idiot.
He that will not turn neither too the right hand nor too the left, shall likewise be called an idiot.
pns31 cst vmb xx vvi av-dx av dt j-jn n1 ccx av dt j, vmb av vbi vvn dt n1.
(42) sermon (DIV2)
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11695
Yee see then that the wisdome of the world cannot bee without leaudnesse & euill conscience.
Ye see then that the Wisdom of the world cannot be without leaudnesse & evil conscience.
pn22 vvb av cst dt n1 pp-f dt n1 vmbx vbi p-acp n1 cc j-jn n1.
(42) sermon (DIV2)
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11696
But S. Paul following the sayings of the scripture, namely that the beginning of wisdom is the feare of God, and that the feare of God is the perfection of it also:
But S. Paul following the sayings of the scripture, namely that the beginning of Wisdom is the Fear of God, and that the Fear of God is the perfection of it also:
p-acp n1 np1 vvg dt n2-vvg pp-f dt n1, av cst dt n-vvg pp-f n1 vbz dt n1 pp-f np1, cc d dt n1 pp-f np1 vbz dt n1 pp-f pn31 av:
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11697
telleth vs that when wee bee skilfull in Gods will, then are wee wyze.
Telleth us that when we be skilful in God's will, then Are we wyze.
vvz pno12 d q-crq pns12 vbb j p-acp n2 vmb, av vbr pns12 j.
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11698
His intent then is vnder these woords too condemne all the crafts, cautells, and suttleties that men vse,
His intent then is under these words too condemn all the crafts, cautells, and subtleties that men use,
po31 n1 av vbz p-acp d n2 av vvi d dt n2, n2, cc n2 cst n2 vvb,
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11699
and wherin they welter themselues, and wherof they boast, and too shewe that all such stuffe is but lothsonmesse before God.
and wherein they welter themselves, and whereof they boast, and too show that all such stuff is but lothsonmesse before God.
cc c-crq pns32 vvi px32, cc c-crq pns32 vvb, cc av vvi cst d d n1 vbz p-acp n1 p-acp np1.
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What manner of wisedome then shall there bee in vs? (ynough) if wee knowe what the will of God is.
What manner of Wisdom then shall there be in us? (enough) if we know what the will of God is.
q-crq n1 pp-f n1 av vmb a-acp vbi p-acp pno12? (d) cs pns12 vvb r-crq dt n1 pp-f np1 vbz.
(42) sermon (DIV2)
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11701
Yea, but in the meane whyle how shall wee behaue our selues towards the world? God will so blisse our simplicitie,
Yea, but in the mean while how shall we behave our selves towards the world? God will so bliss our simplicity,
uh, cc-acp p-acp dt j n1 q-crq vmb pns12 vvi po12 n2 p-acp dt n1? np1 vmb av n1 po12 n1,
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11702
as wee shal not fall intoo the s•ares of the wicked.
as we shall not fallen into the s•ares of the wicked.
c-acp pns12 vmb xx vvi p-acp dt n2 pp-f dt j.
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11703
For we heare our Lord Iesus willeth his disciples too bee simple as doues, (which are sillie birds,
For we hear our Lord Iesus wills his Disciples too be simple as Dove, (which Are silly Birds,
c-acp pns12 vvb po12 n1 np1 vvz po31 n2 av vbb j c-acp n2, (r-crq vbr j n2,
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11704
and soone scared away) and yit neuerthelesse too bee wyze as serpents.
and soon scared away) and yet nevertheless too be wyze as Serpents.
cc av vvn av) cc av av av vbi j c-acp n2.
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11705
God therfore will not suffer vs too bee fleeced and eaten vp by the the wicked,
God Therefore will not suffer us too be fleeced and eaten up by the the wicked,
np1 av vmb xx vvi pno12 av vbi vvn cc vvn a-acp p-acp dt dt j,
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11706
though wee liue simply and playnly, aud haue none of all the worldly shifts too resist them.
though we live simply and plainly, and have none of all the worldly shifts too resist them.
cs pns12 vvb av-j cc av-j, cc vhb pix pp-f d dt j n2 av vvi pno32.
(42) sermon (DIV2)
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11707
Let vs but only •etake our selues to the keeping of our God, and hee will giue vs wisdome ynough.
Let us but only •etake our selves to the keeping of our God, and he will give us Wisdom enough.
vvb pno12 p-acp av-j vvb po12 n2 p-acp dt n-vvg pp-f po12 n1, cc pns31 vmb vvi pno12 n1 av-d.
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11708
Howbeeit the cheef matter is not too haue skill too maynteyne our selues in this world,
Howbeit the chief matter is not too have skill too maintain our selves in this world,
a-acp dt j-jn n1 vbz xx av vhi n1 av vvi po12 n2 p-acp d n1,
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11709
and too disappoynt men of dooing vs wrong and iniurie. Wee m•st begin hygher:
and too disappoint men of doing us wrong and injury. we m•st begin higher:
cc av vvi n2 pp-f vdg pno12 vvi cc n1. pns12 vmb vvi av-jc:
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11710
that is too wit, at the ruling of our lyfe in such wyse as God may allow of it,
that is too wit, At the ruling of our life in such wise as God may allow of it,
cst vbz av n1, p-acp dt n-vvg pp-f po12 n1 p-acp d j c-acp np1 vmb vvi pp-f pn31,
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11711
and wee shewe our selues to knowe with what 〈 ◊ 〉 he hath set vs in this world,
and we show our selves to know with what 〈 ◊ 〉 he hath Set us in this world,
cc pns12 vvb po12 n2 pc-acp vvi p-acp r-crq 〈 sy 〉 pns31 vhz vvn pno12 p-acp d n1,
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11712
and too what end he hath created and rede•med vs, namely that wee should come too the inheritance of heauen.
and too what end he hath created and rede•med us, namely that we should come too the inheritance of heaven.
cc av q-crq n1 pns31 vhz vvn cc vvn pno12, av cst pns12 vmd vvi av dt n1 pp-f n1.
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11713
That is the way for vs too bee ryghtly wyze.
That is the Way for us too be rightly wyze.
cst vbz dt n1 p-acp pno12 av vbi av-jn j.
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11714
Agein, although this doctrine seeme straunge too such as are plundged in the world, and vtterly heathenish without knowing whertoo they bee called:
Again, although this Doctrine seem strange too such as Are plunge in the world, and utterly Heathenish without knowing whertoo they be called:
av, cs d n1 vvi j av d c-acp vbr n1 p-acp dt n1, cc av-j j p-acp vvg av pns32 vbb vvn:
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11715
yit notwithstanding if wee looke throughly intoo it, wee shall see it is not vniustly sayd, that there is no wisdome but the feare of God.
yet notwithstanding if we look thoroughly into it, we shall see it is not unjustly said, that there is no Wisdom but the Fear of God.
av c-acp cs pns12 vvb av-j p-acp pn31, pns12 vmb vvi pn31 vbz xx av-j vvn, d a-acp vbz dx n1 p-acp dt n1 pp-f np1.
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For what doo all they which will needs auaunce themselues by their couetousnesse, ambition, and other trads of theirs? It is certein that they do manifestly prouoke Gods wrath ageinst themselues:
For what do all they which will needs advance themselves by their covetousness, ambition, and other trads of theirs? It is certain that they do manifestly provoke God's wrath against themselves:
p-acp q-crq vdb av-d pns32 r-crq vmb av vvi px32 p-acp po32 n1, n1, cc j-jn n2 pp-f png32? pn31 vbz j cst pns32 vdb av-j vvi npg1 n1 p-acp px32:
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and oftentymes they receyue the reward which they deserue, for they spin ha•tars, both for themselues and for their children:
and oftentimes they receive the reward which they deserve, for they spin ha•tars, both for themselves and for their children:
cc av pns32 vvb dt n1 r-crq pns32 vvb, c-acp pns32 vvb n2, av-d p-acp px32 cc p-acp po32 n2:
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insomuch that wheras they h••ed too inriche themselues, or to mayntayne themselues in great 〈 ◊ 〉,
insomuch that whereas they h••ed too enrich themselves, or to maintain themselves in great 〈 ◊ 〉,
av cst cs pns32 vvd av vvb px32, cc pc-acp vvi px32 p-acp j 〈 sy 〉,
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11719
and too leaue an euerlasting rememberance of themselues in their houses heere:
and too leave an everlasting remembrance of themselves in their houses Here:
cc av vvb dt j n1 pp-f px32 p-acp po32 n2 av:
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11720
God dooth so curse all their attempts, that the more they hoord vp, and the hygher that they clyme, the more horrible is their fall and confuzion,
God doth so curse all their attempts, that the more they hoard up, and the higher that they climb, the more horrible is their fallen and confuzion,
np1 vdz av vvi d po32 n2, cst dt av-dc pns32 vvd a-acp, cc dt jc cst pns32 vvi, dt av-dc j vbz po32 n1 cc n1,
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11721
so as the goods which they had heaped vp, are turned too their vndooing, at leastwyse too the worldward.
so as the goods which they had heaped up, Are turned too their undoing, At leastwise too the worldward.
av c-acp dt n2-j r-crq pns32 vhd vvn a-acp, vbr vvn av po32 n-vvg, p-acp av av dt n1.
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But put the cace that their prosperitie hild alwayes at one stay:
But put the case that their Prosperity held always At one stay:
p-acp vvi dt n1 cst po32 n1 vvd av p-acp crd n1:
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11723
yit doo wee knowe that our happinesse consisteth not in this transitorie lyfe which is of no continuance,
yet do we know that our happiness Consisteth not in this transitory life which is of no Continuance,
av vdb pns12 vvb cst po12 n1 vvz xx p-acp d j n1 r-crq vbz pp-f dx n1,
(42) sermon (DIV2)
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but is as a shadowe that vanisheth out of hand.
but is as a shadow that Vanishes out of hand.
cc-acp vbz p-acp dt n1 cst vvz av pp-f n1.
(42) sermon (DIV2)
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What shall we then thinke of the man, which being created after Gods image, redeemed by the blud of our Lord Iesus Christ,
What shall we then think of the man, which being created After God's image, redeemed by the blood of our Lord Iesus christ,
q-crq vmb pns12 av vvb pp-f dt n1, r-crq vbg vvn p-acp npg1 n1, vvn p-acp dt n1 pp-f po12 n1 np1 np1,
(42) sermon (DIV2)
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and adopted too bee companion with the Angels, dooth notwithstanding play the beast wilfully, by forgetting what he himself is,
and adopted too be Companion with the Angels, doth notwithstanding play the beast wilfully, by forgetting what he himself is,
cc vvn av vbb n1 p-acp dt n2, vdz p-acp vvi dt n1 av-j, p-acp vvg r-crq pns31 px31 vbz,
(42) sermon (DIV2)
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It is trew that God will not make vs too s•ye aboue the cloudes, nor feede our curiositie,
It is true that God will not make us too s•ye above the Clouds, nor feed our curiosity,
pn31 vbz j cst np1 vmb xx vvi pno12 av vvi p-acp dt n2, ccx vvi po12 n1,
(42) sermon (DIV2)
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yea and euen the pryce of his saluation? If a man which is created too inherit euerlasting lyfe, bee contented with the hauing of a three or foure dayes pleasure heere beneath,
yea and even the price of his salvation? If a man which is created too inherit everlasting life, be contented with the having of a three or foure days pleasure Here beneath,
uh cc av dt n1 pp-f po31 n1? cs dt n1 r-crq vbz vvn av vvi j n1, vbb vvn p-acp dt j-vvg pp-f dt crd cc crd ng2 n1 av p-acp,
(42) sermon (DIV2)
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and neuer passeth for all the rest:
and never passes for all the rest:
cc av-x vvz p-acp d dt n1:
(42) sermon (DIV2)
631
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must it not needs be that Satan hath bewitched him, and bereft him of all vnderstanding and reason,
must it not needs be that Satan hath bewitched him, and bereft him of all understanding and reason,
vmb pn31 xx av vbi d np1 vhz vvn pno31, cc vvd pno31 pp-f d n1 cc n1,
(42) sermon (DIV2)
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and finally made him lyke a brute beast? For if a mans sonne forsake his fathers house,
and finally made him like a brutus beast? For if a men son forsake his Father's house,
cc av-j vvd pno31 av-j dt n1 n1? p-acp cs dt ng1 n1 vvi po31 ng1 n1,
(42) sermon (DIV2)
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and the sustenance that is prepared for him there, and runnes•oging abrode too haue a twoo or three dayes pleasure,
and the sustenance that is prepared for him there, and runnes•oging abroad too have a twoo or three days pleasure,
cc dt n1 cst vbz vvn p-acp pno31 a-acp, cc vvg av av vhb dt crd cc crd ng2 n1,
(42) sermon (DIV2)
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whether it bee in whoredome or in any other laudnesse, and within a whyle after becomes a begger,
whither it be in whoredom or in any other laudnesse, and within a while After becomes a beggar,
cs pn31 vbb p-acp n1 cc p-acp d j-jn n1, cc p-acp dt n1 c-acp vvz dt n1,
(42) sermon (DIV2)
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and hath not a morsell of breade too eate:
and hath not a morsel of bread too eat:
cc vhz xx dt n1 pp-f n1 av vvi:
(42) sermon (DIV2)
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wil not the world say, that such a chyld is starck blynd, & woorse than mad? Now let vs compare this too the heritage that is prepared for vs in heauen,
will not the world say, that such a child is stark blind, & Worse than mad? Now let us compare this too the heritage that is prepared for us in heaven,
vmb xx dt n1 vvb, cst d dt n1 vbz av j, cc jc cs j? av vvb pno12 vvi d av dt n1 cst vbz vvn p-acp pno12 p-acp n1,
(42) sermon (DIV2)
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and was purchaced so deerly for vs: Let vs see wherin it excelleth our wicked and cursed lusts:
and was purchased so dearly for us: Let us see wherein it excels our wicked and cursed Lustiest:
cc vbds vvn av av-jn p-acp pno12: vvb pno12 vvi c-crq pn31 vvz po12 j cc j-vvn n2:
(42) sermon (DIV2)
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Let vs see whither those men doo cast themselues which shrink away from God, and what their end is lyke to bee,
Let us see whither those men do cast themselves which shrink away from God, and what their end is like to be,
vvb pno12 vvi c-crq d n2 vdi vvi px32 r-crq vvb av p-acp np1, cc r-crq po32 n1 vbz av-j pc-acp vbi,
(42) sermon (DIV2)
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when they bee so gone away from the welspring of lyfe, and of all welfare and ioy.
when they be so gone away from the wellspring of life, and of all welfare and joy.
c-crq pns32 vbb av vvn av p-acp dt n1 pp-f n1, cc pp-f d n1 cc n1.
(42) sermon (DIV2)
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So then, had wee any setled vnderstanding, surely wee would no more think it straunge, that the trew wisdome of men is too liue in the feare of God.
So then, had we any settled understanding, surely we would not more think it strange, that the true Wisdom of men is too live in the Fear of God.
av av, vhd pns12 d vvn n1, av-j pns12 vmd xx av-dc vvi pn31 j, cst dt j n1 pp-f n2 vbz av j p-acp dt n1 pp-f np1.
(42) sermon (DIV2)
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For that is the thing wherin all our welfare consisteth, as it is sayd in the Psalme.
For that is the thing wherein all our welfare Consisteth, as it is said in the Psalm.
p-acp d vbz dt n1 c-crq d po12 n1 vvz, c-acp pn31 vbz vvn p-acp dt n1.
(42) sermon (DIV2)
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So much the more therfore dooth it stand vs on hand, too mark well this lesson, where S. Paule telleth vs, that wee shall euer bee as straungers from all welfare,
So much the more Therefore doth it stand us on hand, too mark well this Lesson, where S. Paul Telleth us, that we shall ever be as Strangers from all welfare,
av av-d dt av-dc av vdz pn31 vvi pno12 p-acp n1, av vvb av d n1, c-crq n1 np1 vvz pno12, cst pns12 vmb av vbi c-acp n2 p-acp d n1,
(42) sermon (DIV2)
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so long as wee seeke not too obey God.
so long as we seek not too obey God.
av av-j c-acp pns12 vvb xx av vvi np1.
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Besyds the things afore sayd, wee haue also too mark, that (as I sayd afore) there is not any other rule,
Besides the things afore said, we have also too mark, that (as I said afore) there is not any other Rule,
p-acp dt n2 a-acp vvd, pns12 vhb av av vvi, cst (c-acp pns11 vvd a-acp) pc-acp vbz xx d j-jn n1,
(42) sermon (DIV2)
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than the framing of our lyfe according too Gods commaundement.
than the framing of our life according too God's Commandment.
cs dt vvg pp-f po12 n1 vvg av npg1 n1.
(42) sermon (DIV2)
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11744
Would we then that God should allow of vs, and lyke well of vs? Letvs vs not rest vppon our owne intents,
Would we then that God should allow of us, and like well of us? Letvs us not rest upon our own intents,
vmd pns12 av cst np1 vmd vvi pp-f pno12, cc av-j av pp-f pno12? fw-la pno12 xx vvi p-acp po12 d n2,
(42) sermon (DIV2)
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11745
nother let euery of vs bee giuen too much to stand in his o•ne conceyt,
neither let every of us be given too much to stand in his o•ne conceit,
av-dx vvb d pp-f pno12 vbi vvn av av-d pc-acp vvi p-acp po31 j n1,
(42) sermon (DIV2)
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and too say, this seemes good too mee, it must needes be so, for I lyke well of it.
and too say, this seems good too me, it must needs be so, for I like well of it.
cc av vvb, d vvz j av pno11, pn31 vmb av vbi av, c-acp pns11 av-j av pp-f pn31.
(42) sermon (DIV2)
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Let vs beware of such ouer holdnesse, and let vs offer our selues too our God, assuring our selues that wee cannot doo amisse in obeying him, inasmuch as it is our whole wisdome too inquyre of his will.
Let us beware of such over holdnesse, and let us offer our selves too our God, assuring our selves that we cannot do amiss in obeying him, inasmuch as it is our Whole Wisdom too inquire of his will.
vvb pno12 vvi pp-f d p-acp n1, cc vvb pno12 vvi po12 n2 av po12 np1, vvg po12 n2 cst pns12 vmbx vdi av p-acp vvg pno31, av c-acp pn31 vbz po12 j-jn n1 av vvi pp-f po31 n1.
(42) sermon (DIV2)
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as a number desyre, who would haue speculations, and are fond too heare some newe things,
as a number desire, who would have speculations, and Are found too hear Some new things,
c-acp dt n1 vvi, r-crq vmd vhi n2, cc vbr j av vvi d j n2,
(42) sermon (DIV2)
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Now ▪ can wee say that our Lord hath hidden any thing from vs that was for our behoof too knowe? No ▪ for he protesteth that hee will shew vs the way of lyfe, so wee be not s•ubborne,
Now ▪ can we say that our Lord hath hidden any thing from us that was for our behoof too know? No ▪ for he protesteth that he will show us the Way of life, so we be not s•ubborne,
av ▪ vmb pns12 vvi cst po12 n1 vhz vvn d n1 p-acp pno12 d vbds p-acp po12 n1 av vvi? uh-x ▪ c-acp pns31 vvz cst pns31 vmb vvi pno12 dt n1 pp-f n1, av pns12 vbb xx j,
(42) sermon (DIV2)
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but bow downe our heads with one accord too bee subiect too his woord.
but bow down our Heads with one accord too be Subject too his word.
cc-acp vvb a-acp po12 n2 p-acp crd n1 av vbi j-jn av po31 n1.
(42) sermon (DIV2)
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The same was protested long afore of the Lawe, which notwithstanding was but dark in comparison of the Gospel:
The same was protested long afore of the Law, which notwithstanding was but dark in comparison of the Gospel:
dt d vbds vvn av-j a-acp pp-f dt n1, r-crq a-acp vbds p-acp j p-acp n1 pp-f dt n1:
(42) sermon (DIV2)
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for there wee haue the full and perfect syght.
for there we have the full and perfect sight.
c-acp a-acp pns12 vhb dt j cc j n1.
(42) sermon (DIV2)
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Now therefore let vs not alledge that wee bee rude and grosse, nother the veryest idots in the worlde thinke too scape at that starting hole, by saying, I am no diuine, I neuer went too schoole.
Now Therefore let us not allege that we be rude and gross, neither the veriest idots in the world think too escape At that starting hold, by saying, I am no divine, I never went too school.
av av vvb pno12 xx vvi cst pns12 vbb j cc j, av-dx dt js n2 p-acp dt n1 vvb av vvi p-acp d j-vvg n1, p-acp vvg, pns11 vbm dx j-jn, pns11 av-x vvd av n1.
(42) sermon (DIV2)
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For God hath stooped in such wyse, that all of vs from the moste too the least may bee taught familiarly by his woord,
For God hath stooped in such wise, that all of us from the most too the least may be taught familiarly by his word,
p-acp np1 vhz vvn p-acp d n1, cst d pp-f pno12 p-acp dt av-ds av dt ds vmb vbi vvn av-jn p-acp po31 n1,
(42) sermon (DIV2)
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so there be no replying nor geynsaying in vs, but that we suffer our selues to bee guyded and gouerned by his will.
so there be no replying nor geynsaying in us, but that we suffer our selves to be guided and governed by his will.
av pc-acp vbi dx vvg ccx vvg p-acp pno12, cc-acp cst pns12 vvb po12 n2 pc-acp vbi vvn cc vvn p-acp po31 n1.
(42) sermon (DIV2)
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And his will is manifest vntoo vs, as he protesteth by his prophet Esay. And his will is manifest unto us, as he protesteth by his Prophet Isaiah.
cc po31 n1 vbz j p-acp pno12, c-acp pns31 vvz p-acp po31 n1 np1.
(42) sermon (DIV2)
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I haue not spoken vntoo you in secret (sayeth he), I haue not sayd in vayne, seeke mee, whosoeuer seeketh mee, I will bee at hand with him,
I have not spoken unto you in secret (Saith he), I have not said in vain, seek me, whosoever seeks me, I will be At hand with him,
pns11 vhb xx vvn p-acp pn22 p-acp j-jn (vvz pns31), pns11 vhb xx vvn p-acp j, vvb pno11, r-crq vvz pno11, pns11 vmb vbi p-acp n1 p-acp pno31,
(42) sermon (DIV2)
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and shewe him familiarly whatsoeuer is for his welfare.
and show him familiarly whatsoever is for his welfare.
cc vvi pno31 av-jn r-crq vbz p-acp po31 n1.
(42) sermon (DIV2)
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To be short, S. Paule presuppozeth heere (as he sayeth too the Colossians, ) that when the Gospell is preached vntoo vs, there wee shall fynde a faultlesse wisedome, by meanes whereof wee shall haue a very certein way:
To be short, S. Paul presuppozeth Here (as he Saith too the colossians,) that when the Gospel is preached unto us, there we shall find a faultless Wisdom, by means whereof we shall have a very certain Way:
pc-acp vbi j, n1 np1 vvz av (c-acp pns31 vvz av dt njp2,) cst c-crq dt n1 vbz vvn p-acp pno12, pn31|vbz pns12 vmb vvi dt j n1, p-acp n2 c-crq pns12 vmb vhi dt j j n1:
(42) sermon (DIV2)
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and therfore let vs beware that wee swarue not from it one way nor other. It is trew that all men shall not be so wel inlyghtened as were requisite:
and Therefore let us beware that we swerve not from it one Way nor other. It is true that all men shall not be so well inlyghtened as were requisite:
cc av vvb pno12 vvi cst pns12 vvi xx p-acp pn31 crd n1 ccx n-jn. pn31 vbz j cst d n2 vmb xx vbi av av vvn a-acp vbdr j:
(42) sermon (DIV2)
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but whereupon is that to be wyted, but vpon our owne fault and negligence? And agein,
but whereupon is that to be wyted, but upon our own fault and negligence? And again,
cc-acp c-crq vbz d pc-acp vbi vvn, cc-acp p-acp po12 d n1 cc n1? cc av,
(42) sermon (DIV2)
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although many simple soules atteyne not too such knowledge, as myght leade them and direct them perfectly too the seruing of God, according too their hartes desyre:
although many simple Souls attain not too such knowledge, as might lead them and Direct them perfectly too the serving of God, according too their hearts desire:
cs d j n2 vvi xx av d n1, c-acp vmd vvi pno32 cc vvi pno32 av-j av dt vvg pp-f np1, vvg av po32 n2 vvi:
(42) sermon (DIV2)
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yit notwithstanding, all they that submit themselues humbly too Gods woorde, and receyue it, and giue themselues too it,
yet notwithstanding, all they that submit themselves humbly too God's word, and receive it, and give themselves too it,
av a-acp, d pns32 cst vvb px32 av-j av npg1 n1, cc vvi pn31, cc vvi px32 av zz,
(42) sermon (DIV2)
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and beare such reuerence towardes it as they ought too doo:
and bear such Reverence towards it as they ought too do:
cc vvi d n1 p-acp pn31 c-acp pns32 vmd av vdi:
(42) sermon (DIV2)
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shall surely haue a good loadstarre to leade them too the heritage of heauen, although they drag their legges after them,
shall surely have a good loadstar to lead them too the heritage of heaven, although they drag their legs After them,
vmb av-j vhi dt j n1 pc-acp vvi pno32 av dt n1 pp-f n1, cs pns32 vvb po32 n2 p-acp pno32,
(42) sermon (DIV2)
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and bee not so well aduyzed as were too bee wi••ed.
and be not so well aduyzed as were to be wi••ed.
cc vbb xx av av vvn a-acp vbdr pc-acp vbi vvn.
(42) sermon (DIV2)
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For this cause Saint Paule rebuketh al them of vnthankfulnesse and stubbornnesse, too whom the Gospell is preached,
For this cause Saint Paul Rebuketh all them of unthankfulness and stubbornness, too whom the Gospel is preached,
p-acp d n1 n1 np1 vvz av-d pno32 pp-f n1 cc n1, av r-crq dt n1 vbz vvn,
(42) sermon (DIV2)
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if they bee not sure what Gods will is, for that sheweth them as much as is for their 〈 ◊ 〉.
if they be not sure what God's will is, for that shows them as much as is for their 〈 ◊ 〉.
cs pns32 vbb xx j r-crq n2 vmb vbz, c-acp cst vvz pno32 p-acp d c-acp vbz p-acp po32 〈 sy 〉.
(42) sermon (DIV2)
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and would 〈 ◊ 〉 euery day chaunge of speeche too tickle their eares withall. But God will not followe our fancies so farre.
and would 〈 ◊ 〉 every day change of speech too tickle their ears withal. But God will not follow our fancies so Far.
cc vmd 〈 sy 〉 d n1 n1 pp-f n1 av vvi po32 n2 av. p-acp np1 vmb xx vvi po12 n2 av av-j.
(42) sermon (DIV2)
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He will teache vs the things that are behooffull for the bri•ging of vs vntoo him.
He will teach us the things that Are behooveful for the bri•ging of us unto him.
pns31 vmb vvi pno12 dt n2 cst vbr j p-acp dt n-vvg pp-f pno12 p-acp pno31.
(42) sermon (DIV2)
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And what would we more? That therfore is the thing which wee haue too remember vppon this saying of S. Paules.
And what would we more? That Therefore is the thing which we have too Remember upon this saying of S. Paul's.
cc q-crq vmd pns12 av-dc? cst av vbz dt n1 r-crq pns12 vhb av vvb p-acp d n-vvg pp-f n1 npg1.
(42) sermon (DIV2)
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Now then let no man thinke it straūge that the wretched world is so runne astray, that euery man peakes away alone by himself,
Now then let no man think it strange that the wretched world is so run astray, that every man peaks away alone by himself,
av av vvb dx n1 vvi pn31 j cst dt j n1 vbz av vvn av, cst d n1 vvz av av-j p-acp px31,
(42) sermon (DIV2)
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and there is nothing but confuzion euerywhere, as wee see (for example) among the poore Papistes, who •••tir themselues 〈 ◊ 〉 of all measure,
and there is nothing but confuzion everywhere, as we see (for Exampl) among the poor Papists, who •••tir themselves 〈 ◊ 〉 of all measure,
cc pc-acp vbz pix p-acp n1 av, c-acp pns12 vvb (p-acp n1) p-acp dt j njp2, r-crq vvb px32 〈 sy 〉 pp-f d n1,
(42) sermon (DIV2)
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11775
and yit fayle so much of comming vntoo God, that they go from him through their misaduyzed and brutish zele.
and yet fail so much of coming unto God, that they go from him through their misaduyzed and brutish zeal.
cc av vvb av d pp-f vvg p-acp np1, cst pns32 vvb p-acp pno31 p-acp po32 vvn cc j n1.
(42) sermon (DIV2)
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And why? For they passe not a whit for Gods will:
And why? For they pass not a whit for God's will:
cc q-crq? p-acp pns32 vvb xx dt n1 p-acp n2 vmb:
(42) sermon (DIV2)
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but euery man followes his owne fancie, and all of them excuce themselues vnder pretence of good intent.
but every man follows his own fancy, and all of them excuce themselves under pretence of good intent.
cc-acp d n1 vvz po31 d n1, cc d pp-f pno32 n1 px32 p-acp n1 pp-f j n1.
(42) sermon (DIV2)
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11778
By that meane hath the world bin peruerted, by that meane haue all things bin put out of order,
By that mean hath the world been perverted, by that mean have all things been put out of order,
p-acp d n1 vhz dt n1 vbn vvn, p-acp d n2 vhb d n2 vbn vvn av pp-f n1,
(42) sermon (DIV2)
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11779
and by that meane hath all certeintie bin taken away:
and by that mean hath all certainty been taken away:
cc p-acp d n1 vhz d n1 vbn vvn av:
(42) sermon (DIV2)
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11780
euen bycause that in sted of Gods will, which ought too bee so apparant as euery man myght •ow downe his necke too it, too receyue the yoke that is layed vppon him, men haue taken leaue and libertie too doo what they thought good of themselues.
even Because that in stead of God's will, which ought too be so apparent as every man might •ow down his neck too it, too receive the yoke that is laid upon him, men have taken leave and liberty too do what they Thought good of themselves.
av c-acp cst p-acp n1 pp-f n2 vmb, r-crq vmd av vbi av j c-acp d n1 vmd vvi a-acp po31 n1 av pn31, av vvb dt n1 cst vbz vvn p-acp pno31, n2 vhb vvn n1 cc n1 av vdi r-crq pns32 vvd j pp-f px32.
(42) sermon (DIV2)
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11781
Forasmuch then as Gods will hath bin so despyzed, and men haue bin so di•elishly bold and •uer weening,
Forasmuch then as God's will hath been so despyzed, and men have been so di•elishly bold and •uer weening,
av av c-acp n2 vmb vhz vbn av vvn, cc n2 vhb vbn av av-j j cc av vvg,
(42) sermon (DIV2)
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11782
as too behaue themselues after their 〈 ◊ 〉 •windge:
as too behave themselves After their 〈 ◊ 〉 •windge:
c-acp av vvi px32 p-acp po32 〈 sy 〉 vvi:
(42) sermon (DIV2)
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11783
it did put all things to confuzion, and the disorder of it is so great yit stil, that it ought to make vs shudder too thinke vppon it.
it did put all things to confuzion, and the disorder of it is so great yet still, that it ought to make us shudder too think upon it.
pn31 vdd vvi d n2 p-acp n1, cc dt n1 pp-f pn31 vbz av j av av, cst pn31 vmd pc-acp vvi pno12 vvi av vvi p-acp pn31.
(42) sermon (DIV2)
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So much the more therefore dooth it stand vs on hand, too hold our selues very soberly in awe, by submitting our selues too God and his pure woord,
So much the more Therefore doth it stand us on hand, too hold our selves very soberly in awe, by submitting our selves too God and his pure word,
av av-d dt av-dc av vdz pn31 vvi pno12 p-acp n1, av vvb po12 n2 av av-j p-acp n1, p-acp vvg po12 n2 av np1 cc po31 j n1,
(42) sermon (DIV2)
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and not too wander one way nor other, •eeing that all our wisedeme con•••eth therin.
and not too wander one Way nor other, •eeing that all our wisedeme con•••eth therein.
cc xx av vvi crd n1 ccx j-jn, vvg cst d po12 vvb vdz av.
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That is the thing which w•e had too remember further, in Saint Paules setting downe of Gods only will for the full rule of all things.
That is the thing which w•e had too Remember further, in Saint Paul's setting down of God's only will for the full Rule of all things.
cst vbz dt n1 r-crq n1 vhd av vvi av-jc, p-acp n1 npg1 vvg a-acp pp-f n2 av-j vmb p-acp dt j n1 pp-f d n2.
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But wee cannot frame our selues therafter, vnlesse wee take our leaue of all our ticklish lusts,
But we cannot frame our selves thereafter, unless we take our leave of all our ticklish Lustiest,
cc-acp pns12 vmbx vvi po12 n2 av, cs pns12 vvb po12 n1 pp-f d po12 j n2,
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and of al that seemeth good in our owne eyes, & suffer God to reigne ouer vs,
and of all that seems good in our own eyes, & suffer God to Reign over us,
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and to haue such maystership among vs, that wee nother adde any thing too his pure woord,
and to have such Mastership among us, that we neither add any thing too his pure word,
cc pc-acp vhi d n1 p-acp pno12, cst pns12 av-dx vvi d n1 av po31 j n1,
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nor take any thing from it. Saint Paule could well haue sayd singly, that wee must walke as folke well aduyzed.
nor take any thing from it. Saint Paul could well have said singly, that we must walk as folk well aduyzed.
ccx vvi d n1 p-acp pn31. n1 np1 vmd av vhi vvn av-j, cst pns12 vmb vvi p-acp n1 av vvn.
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But he addeth also on the contrary part, that vvee should not bee fooles and vnvvyze, to the end to shew that it is but a mockerie when men say, I am letted by other folkes ▪ I haue not the meanes too followe my booke, that I myght doo good at it,
But he adds also on the contrary part, that we should not be Fools and vnvvyze, to the end to show that it is but a mockery when men say, I am letted by other folks ▪ I have not the means too follow my book, that I might do good At it,
p-acp pns31 vvz av p-acp dt j-jn n1, cst pns12 vmd xx vbi n2 cc n1, p-acp dt n1 pc-acp vvi cst pn31 vbz p-acp dt n1 c-crq n2 vvb, pns11 vbm vvn p-acp j-jn n2 ▪ pns11 vhb xx dt n2 av vvi po11 n1, cst pns11 vmd vdi j p-acp pn31,
(42) sermon (DIV2)
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or I am a poore simple soule, or a 〈 ◊ 〉 ▪ or a handicrftes man.
or I am a poor simple soul, or a 〈 ◊ 〉 ▪ or a handicrftes man.
cc pns11 vbm dt j j n1, cc dt 〈 sy 〉 ▪ cc dt ng1 n1.
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Therfore too cut of this geere, S. Paule tell•th, vs that although they which weene themselues too bee wyzest, are but fooles ▪ yit notwithstanding God will remedie such as suffer themselu•• too bee gouerned by his woord.
Therefore too Cut of this gear, S. Paul tell•th, us that although they which ween themselves to be wyzest, Are but Fools ▪ yet notwithstanding God will remedy such as suffer themselu•• too be governed by his word.
av av vvn pp-f d n1, n1 np1 n1, pno12 d cs pns32 r-crq vvb px32 pc-acp vbi vv2, vbr cc-acp n2 ▪ av p-acp np1 vmb vvi d c-acp vvi n1 av vbi vvn p-acp po31 n1.
(42) sermon (DIV2)
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Howbeeit let vs marke (as I sayd afore) that it is not for men too aduaunce themselues,
Howbeit let us mark (as I said afore) that it is not for men too advance themselves,
a-acp vvb pno12 vvi (c-acp pns11 vvd a-acp) cst pn31 vbz xx p-acp n2 av vvi px32,
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or too bee so proud as too thinke that they can gouerne themselues as they ought too doo:
or too be so proud as too think that they can govern themselves as they ought too do:
cc av vbi av j c-acp av vvi cst pns32 vmb vvi px32 p-acp pns32 vmd av vdi:
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for the beginning of our wisedome is too be fooles in our selues, as hath bin shewed in the first too the Corinthians.
for the beginning of our Wisdom is to be Fools in our selves, as hath been showed in the First too the Corinthians.
c-acp dt n-vvg pp-f po12 n1 vbz pc-acp vbi n2 p-acp po12 n2, a-acp vhz vbn vvn p-acp dt ord av dt njp2.
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But on the one syde there is presumptuousnesse, so that very fewe can humble themselues in such wyse,
But on the one side there is presumptuousness, so that very few can humble themselves in such wise,
p-acp p-acp dt crd n1 a-acp vbz n1, av cst av d vmb vvi px32 p-acp d n1,
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as not too be styll plucked backe and hindered by their owne opinions:
as not too be still plucked back and hindered by their own opinions:
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and (on the other syde) othersome are so rechlesse, that although they haue their eares dayly beaten with Gods woord,
and (on the other side) Othersome Are so rechlesse, that although they have their ears daily beaten with God's word,
cc (p-acp dt j-jn n1) j vbr av j, cst cs pns32 vhb po32 n2 av-j vvn p-acp ng1 n1,
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yit they continue dull styll for all that can bee doone.
yet they continue dull still for all that can be done.
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So much the more behoueth it vs too marke well the warning that is giuen vs heere:
So much the more behooves it us to mark well the warning that is given us Here:
av av-d dt av-dc vvz pn31 pno12 pc-acp vvi av dt n1 cst vbz vvn pno12 av:
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which is, that too bee well taught in Gods scoole, wee must not bring any whit of our owne reason,
which is, that too be well taught in God's School, we must not bring any whit of our own reason,
r-crq vbz, cst av vbb av vvn p-acp npg1 n1, pns12 vmb xx vvi d n1 pp-f po12 d n1,
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11803
nother must wee thinke our owne deuyces good, but wee must bee fooles in our selues, that is too say, boyde of our owne reason,
neither must we think our own deuyces good, but we must be Fools in our selves, that is too say, boyde of our own reason,
av-dx vmb pns12 vvi po12 d n2 j, cc-acp pns12 vmb vbi n2 p-acp po12 n2, cst vbz av vvb, zz pp-f po12 d n1,
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and wee must giue place and open way too Gods woord, so as wee accept without any geynsaying whatsoeuer is vttered by his mouth.
and we must give place and open Way too God's word, so as we accept without any geynsaying whatsoever is uttered by his Mouth.
cc pns12 vmb vvi n1 cc j n1 av npg1 n1, av c-acp pns12 vvb p-acp d n-vvg r-crq vbz vvn p-acp po31 n1.
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Heereuppon Saint Paule comes backe agein too certeine particular and speciall exhortations, as he had begonne too doo before,
Hereupon Saint Paul comes back again too certain particular and special exhortations, as he had begun to do before,
av n1 np1 vvz av av av j j cc j n2, c-acp pns31 vhd vvn pc-acp vdi a-acp,
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and first he sayth, that the faythfull ought too keepe themselues vvell from beeing drunken vvith vvyne, vvherein there is disorder.
and First he say, that the faithful ought too keep themselves well from being drunken with vvyne, wherein there is disorder.
cc ord pns31 vvz, cst dt j pi av vvi px32 av p-acp vbg j p-acp zz, c-crq pc-acp vbz n1.
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As if he should say, that wee must haue such stay of our selues in our eating and drinking,
As if he should say, that we must have such stay of our selves in our eating and drinking,
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and so vse the good thinges that God hath ordeyned for our sustenance, as too take measurable repast of them,
and so use the good things that God hath ordained for our sustenance, as too take measurable repast of them,
cc av vvb dt j n2 cst np1 vhz vvn p-acp po12 n1, c-acp av vvb j n1 pp-f pno32,
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and not make our selues lyke brute beastes.
and not make our selves like brutus beasts.
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11810
Now, that wee may profit our selues well by this doctrine, wee haue too marke first of all, too what end our Lord hath appoynted foode and all other things that are for our sustenance.
Now, that we may profit our selves well by this Doctrine, we have too mark First of all, too what end our Lord hath appointed food and all other things that Are for our sustenance.
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11811
What then is the lawfull vse of wyne, of water, of bread, and of all other vittelles? Uerily too feede our selues with them, according too the neede of our infirmitie,
What then is the lawful use of wine, of water, of bred, and of all other victuals? Verily too feed our selves with them, according too the need of our infirmity,
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(42) sermon (DIV2)
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and too susteyne vs so in lyfe, as 〈 … 〉 doo homage too him of whom wee hold our lyfe,
and too sustain us so in life, as 〈 … 〉 do homage too him of whom we hold our life,
cc av vvi pno12 av p-acp n1, c-acp 〈 … 〉 vdi n1 av pno31 pp-f ro-crq pns12 vvb po12 n1,
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and by whom it is maynteyned, yeelding him thankes for his fatherly liberalitie:
and by whom it is maintained, yielding him thanks for his fatherly liberality:
cc p-acp ro-crq pn31 vbz vvd, vvg pno31 n2 p-acp po31 j n1:
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and secondly keepe our selues occup••d euery man according too his degree, and according too the abilitie that is giuen him.
and secondly keep our selves occup••d every man according too his degree, and according too the ability that is given him.
cc ord vvi po12 n2 vhd d n1 vvg av po31 n1, cc vvg av dt n1 cst vbz vvn pno31.
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Thus yee see that the lawfull vs• of mea•e and drinke, is too susteyne vs:
Thus ye see that the lawful vs• of mea•e and drink, is too sustain us:
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not that wee myght bee as blockes of timber, but that euery of vs myght occupye himselfe in 〈 ◊ 〉 the thinges that God hath ordeyned, too the behoofe of his neyghbour,
not that we might be as blocks of timber, but that every of us might occupy himself in 〈 ◊ 〉 the things that God hath ordained, too the behoof of his neighbour,
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and too the earning of his owne liuing honestly:
and too the earning of his own living honestly:
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and specially aboue all things, acknowledge the benefytes that God of his infinite goodnesse best•weth vppon vs, that he may bee glorifyed in all things,
and specially above all things, acknowledge the benefits that God of his infinite Goodness best•weth upon us, that he may be glorified in all things,
cc av-j p-acp d n2, vvb dt n2 cst np1 pp-f po31 j n1 vvz p-acp pno12, cst pns31 vmb vbi vvn p-acp d n2,
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as it is sayd in another place.
as it is said in Another place.
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Now then wee see that meate and drinke ought too serue too leade vs to God.
Now then we see that meat and drink ought too serve too lead us to God.
av cs pns12 vvb d n1 cc vvi pi av vvi av vvi pno12 p-acp np1.
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For is it reason that when God shall haue reached out his hand too powre vppon vs the benefytes that wee receyue of him, he should notwithstanding go vnknowen, For is it reason that when God shall have reached out his hand too pour upon us the benefits that we receive of him, he should notwithstanding go unknown,
c-acp vbz pn31 n1 cst c-crq np1 vmb vhi vvn av po31 n1 av n1 p-acp pno12 dt n2 cst pns12 vvb pp-f pno31, pns31 vmd a-acp vvi j,
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and wee still cram our selues heere at his cost, and yit forget him? Were not that too leaud and detestable a beastlinesse? Therefore although meate and drinke bee helpes too our feeblenesse,
and we still cram our selves Here At his cost, and yet forget him? Were not that too lewd and detestable a beastliness? Therefore although meat and drink be helps too our feebleness,
cc pns12 av vvb po12 n2 av p-acp po31 n1, cc av vvb pno31? vbdr xx d av j cc j dt n1? av cs n1 cc n1 vbb n2 av po12 n1,
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yit ought wee too referre all vntoo God.
yet ought we too refer all unto God.
av vmd pns12 av vvb d p-acp np1.
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In deede it seemeth at the first syght, that wee bee letted and hindered too doo good,
In deed it seems At the First sight, that we be letted and hindered to do good,
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as well by eating and drinking, as also by sleeping. It is very trew: and therby God sheweth what wee bee.
as well by eating and drinking, as also by sleeping. It is very true: and thereby God shows what we be.
c-acp av p-acp vvg cc vvg, c-acp av p-acp vvg. pn31 vbz av j: cc av np1 vvz r-crq pns12 vbb.
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11826
But on the other syde wee must come also too the recompence of it, that forasmuch as the tyme is after a sort lost whyle wee take our repaste,
But on the other side we must come also too the recompense of it, that forasmuch as the time is After a sort lost while we take our repast,
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11827
bycause wee cannot apply our selues too the seruing of our neyghbours (during that tyme:) our forslowing in that behalfe may as it were spurre vs too resort vntoo God, by considering what his goodnesse is towardes vs, according to the proof that he setteth before our eyes.
Because we cannot apply our selves too the serving of our neighbours (during that time:) our forslowing in that behalf may as it were spur us too resort unto God, by considering what his Goodness is towards us, according to the proof that he sets before our eyes.
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(42) sermon (DIV2)
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11828
Thus yee see (as I sayd) that although our eating and drinking doo hinder vs too the worldward:
Thus ye see (as I said) that although our eating and drinking do hinder us too the worldward:
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yit ought they on the other syde too gyue vs occasion too bee more cheerefull in seeking God.
yet ought they on the other side too gyve us occasion too be more cheerful in seeking God.
av vmd pns32 p-acp dt j-jn n1 av vvi pno12 n1 av vbi av-dc j p-acp vvg np1.
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But now let vs see what excesse woorketh.
But now let us see what excess worketh.
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11831
If a man cram himself so full, that he becommeth vnweeldie, there is a chaunge in his nature,
If a man cram himself so full, that he becomes vnweeldie, there is a change in his nature,
cs dt n1 vvb px31 av j, cst pns31 vvz j, pc-acp vbz dt n1 p-acp po31 n1,
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11832
and it is all one as if he were at defyance with God and with nature, and with all order.
and it is all one as if he were At defiance with God and with nature, and with all order.
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For (as I haue sayd already) meate and drinke are ordeyned too strengthen vs, that wee may apply our selues to the things which God commaundeth, and our vocation requyreth.
For (as I have said already) meat and drink Are ordained too strengthen us, that we may apply our selves to the things which God commandeth, and our vocation requireth.
p-acp (c-acp pns11 vhb vvn av) n1 cc n1 vbr vvn av vvi pno12, cst pns12 vmb vvi po12 n2 p-acp dt n2 r-crq np1 vvz, cc po12 n1 vvz.
(42) sermon (DIV2)
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11834
Now therfore, when a man is so pampered as he can no more, first he hath defyled the sustenance that God gaue him ▪ and secondly he chaungeth himselfe intoo a beast,
Now Therefore, when a man is so pampered as he can no more, First he hath defiled the sustenance that God gave him ▪ and secondly he changeth himself into a beast,
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(42) sermon (DIV2)
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11835
and (as much as he can) defaceth the image of God. Moreouer God is forgotten.
and (as much as he can) defaceth the image of God. Moreover God is forgotten.
cc (c-acp d c-acp pns31 vmb) vvz dt n1 pp-f np1. av np1 vbz vvn.
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11836
Is not this vnkyndnesse monstruous, as though a man would mingle heauen and earth toogither? But this is not yit all:
Is not this unkindness monstruous, as though a man would mingle heaven and earth together? But this is not yet all:
vbz xx d n1 j, c-acp cs dt n1 vmd vvi n1 cc n1 av? p-acp d vbz xx av av-d:
(42) sermon (DIV2)
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11837
Saint Paule addeth heere the vpshot of all enormitie when he sayeth, that in drunkennesse and in all royot there is loocenesse, that is too say, men oue•shoote themselues, putting away all shame, forgetting all honestie, and becomming wyld beastes.
Saint Paul adds Here the upshot of all enormity when he Saith, that in Drunkenness and in all royot there is looseness, that is too say, men oue•shoote themselves, putting away all shame, forgetting all honesty, and becoming wild beasts.
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(42) sermon (DIV2)
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11838
Wee see that one of the properties of drunkennesse is too driue men eyther intoo whoredome,
we see that one of the properties of Drunkenness is too driven men either into whoredom,
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11839
or intoo some other leaudnesse, and too cast them into so sound a sleepe, that they perceyue nothing at all:
or into Some other leaudnesse, and too cast them into so found a sleep, that they perceive nothing At all:
cc p-acp d j-jn n1, cc av vvd pno32 p-acp av j dt n1, cst pns32 vvb pix p-acp d:
(42) sermon (DIV2)
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11840
let a man mocke at them, let him spit in their faces, they feele nothing of it.
let a man mock At them, let him spit in their faces, they feel nothing of it.
vvb dt n1 vvi p-acp pno32, vvb pno31 vvi p-acp po32 n2, pns32 vvb pix pp-f pn31.
(42) sermon (DIV2)
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11841
Agein, whatsoeuer commes at their toungs ende, out it goes, bee it ryght or wrong, and they will as soone blaspheme God, as speake vnius•ly of men:
Again, whatsoever comes At their tongues end, out it Goes, be it right or wrong, and they will as soon Blaspheme God, as speak vnius•ly of men:
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for there is no discretion at all in them.
for there is no discretion At all in them.
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11843
Now when men are thus caryed away, and wheras God had printed his image in them, too make them reasonable creatures,
Now when men Are thus carried away, and whereas God had printed his image in them, too make them reasonable creatures,
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and giuen them an excellent state aboue all other lyuing wyghtes:
and given them an excellent state above all other living wights:
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(42) sermon (DIV2)
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11845
they fall too playing of the beastes after that fashyon, & become lyke Asses and dogges:
they fallen too playing of the beasts After that fashion, & become like Asses and Dogs:
pns32 vvb av vvg pp-f dt n2 p-acp d n1, cc vvi av-j n2 cc n2:
(42) sermon (DIV2)
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11846
must it not needs be vnderstoode, that drunkennesse is one of the detestablest things that can bee? So then, Saint Paule ment too shewe vs heere in one word, that although there were no trew feare of God in vs too restreyne vs,
must it not needs be understood, that Drunkenness is one of the detestablest things that can be? So then, Saint Paul meant too show us Here in one word, that although there were no true Fear of God in us too restrain us,
vmb pn31 xx av vbi vvd, cst n1 vbz pi pp-f dt js n2 cst vmb vbi? av av, n1 np1 vvd av vvi pno12 av p-acp crd n1, cst cs a-acp vbdr dx j n1 pp-f np1 p-acp pno12 av vvi pno12,
(42) sermon (DIV2)
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11847
nor wee so well aduyzed and discrete as too consider the trew and lawfull vse of the venefytes that God hath graunted vs:
nor we so well aduyzed and discrete as too Consider the true and lawful use of the venefytes that God hath granted us:
ccx pns12 av av vvn cc j c-acp av vvi dt j cc j n1 pp-f dt n2 cst np1 vhz vvn pno12:
(42) sermon (DIV2)
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11848
yit wee should refrayne for shame of the world, forasmuch as wee see that a drunken man is as a confuzi•n too 〈 ◊ 〉 all order,
yet we should refrain for shame of the world, forasmuch as we see that a drunken man is as a confuzi•n too 〈 ◊ 〉 all order,
av pns12 vmd vvi p-acp n1 pp-f dt n1, av c-acp pns12 vvb cst dt j n1 vbz p-acp dt n1 av 〈 sy 〉 d n1,
(42) sermon (DIV2)
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11849
and there is nothing too be seen in him but a lump of all lea•dnesse, insomuch that Gods image is defaced, all reason que•ched,
and there is nothing too be seen in him but a lump of all lea•dnesse, insomuch that God's image is defaced, all reason que•ched,
cc pc-acp vbz pix av vbb vvn p-acp pno31 p-acp dt n1 pp-f d n1, av cst ng1 n1 vbz vvn, d n1 vvd,
(42) sermon (DIV2)
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11850
and all things put out of order in him. Therfore sith wee see that drunkennesse is matched with such extremities:
and all things put out of order in him. Therefore sith we see that Drunkenness is matched with such extremities:
cc d n2 vvd av pp-f n1 p-acp pno31. av c-acp pns12 vvb d n1 vbz vvn p-acp d n2:
(42) sermon (DIV2)
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11851
ought we not too abhorre it? And although S. Paule haue giuen heere but a short glaunce at the enormicies that happen through drunkennesse:
ought we not too abhor it? And although S. Paul have given Here but a short glance At the enormicies that happen through Drunkenness:
vmd pns12 xx av vvi pn31? cc cs n1 np1 vhb vvn av p-acp dt j n1 p-acp dt n2 cst vvb p-acp n1:
(42) sermon (DIV2)
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11852
yit wee must consider, that in the same he hath also in generall comprehended all the rest.
yet we must Consider, that in the same he hath also in general comprehended all the rest.
av pns12 vmb vvi, cst p-acp dt d pns31 vhz av p-acp n1 vvd d dt n1.
(42) sermon (DIV2)
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11853
The thing then which wee haue too remember vppon this streyne, is, that wee must bee sober,
The thing then which we have too Remember upon this streyne, is, that we must be Sobrium,
dt n1 av r-crq pns12 vhb av vvb p-acp d vvi, vbz, cst pns12 vmb vbi j,
(42) sermon (DIV2)
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11854
and haue a stay of our selues in our eating and drinking, and that although there bee abundance before vs,
and have a stay of our selves in our eating and drinking, and that although there be abundance before us,
cc vhb dt n1 pp-f po12 n2 p-acp po12 j-vvg cc vvg, cc cst cs pc-acp vbi n1 p-acp pno12,
(42) sermon (DIV2)
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11855
yit wee must bee so discrete in taking of our repaste, as our meates and drinkes doo not comber vs ▪ The very heathen men sawe that:
yet we must be so discrete in taking of our repast, as our Meats and drinks do not cumber us ▪ The very heathen men saw that:
av pns12 vmb vbi av j p-acp vvg pp-f po12 n1, c-acp po12 n2 cc n2 vdi xx vvi pno12 ▪ dt j j-jn n2 vvd cst:
(42) sermon (DIV2)
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11856
and no 〈 ◊ 〉 ▪ for it is a knowledge that cannot bee wyped out, that wee must eate and drinke too li•e,
and no 〈 ◊ 〉 ▪ for it is a knowledge that cannot be wiped out, that we must eat and drink too li•e,
cc dx 〈 sy 〉 ▪ c-acp pn31 vbz dt n1 cst vmbx vbi vvd av, cst pns12 vmb vvi cc vvi av j,
(42) sermon (DIV2)
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11857
and not liue to eate and drinke:
and not live to eat and drink:
cc xx vvi pc-acp vvi cc vvi:
(42) sermon (DIV2)
637
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11858
and agein, that we must take our ••paste to strengthen vs, and too make vs able too doo our 〈 ◊ 〉 ▪ and no• too make vs vnweldie.
and again, that we must take our ••paste to strengthen us, and too make us able to do our 〈 ◊ 〉 ▪ and no• too make us unwieldy.
cc av, cst pns12 vmb vvi po12 n1 pc-acp vvi pno12, cc av vvb pno12 j pc-acp vdi po12 〈 sy 〉 ▪ cc n1 av vvb pno12 j.
(42) sermon (DIV2)
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11859
For it is certein, that bread and wy•e and meates are not ordeyned too cast men downe:
For it is certain, that bred and wy•e and Meats Are not ordained too cast men down:
p-acp pn31 vbz j, cst n1 cc n1 cc n2 vbr xx vvn av vvn n2 a-acp:
(42) sermon (DIV2)
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11860
but forasmuch as men should else decaye for famine, our Lord reneweth them, and giueth them their strength, according too this saying of the Psalme, that wyne gladdeth mans hart, and bread strengtheneth it.
but forasmuch as men should Else decay for famine, our Lord Reneweth them, and gives them their strength, according too this saying of the Psalm, that wine gladdeth men heart, and bred strengtheneth it.
cc-acp av c-acp n2 vmd av vvi p-acp n1, po12 n1 vvz pno32, cc vvz pno32 po32 n1, vvg av d n-vvg pp-f dt n1, cst n1 vvz ng1 n1, cc n1 vvz pn31.
(42) sermon (DIV2)
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11861
And so yee see, what wee haue too remember in the first place.
And so ye see, what we have too Remember in the First place.
cc av pn22 vvb, r-crq pns12 vhb av vvb p-acp dt ord n1.
(42) sermon (DIV2)
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11862
And seco•dly let vs consider, that when God suffereth men to ouershoote thēselues into al leaudnesse,
And seco•dly let us Consider, that when God suffers men to overshoot themselves into all leaudnesse,
cc av vvb pno12 vvi, cst c-crq np1 vvz n2 pc-acp vvi px32 p-acp d n1,
(42) sermon (DIV2)
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11863
so as they be vtterly without stay of thēselues, without honestie, without shame, & euery man sees them to be as brute beasts,
so as they be utterly without stay of themselves, without honesty, without shame, & every man sees them to be as brutus beasts,
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(42) sermon (DIV2)
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11864
and they themselues perceyue nothing, but are as it were cast vp at randon to al shamefulnesse:
and they themselves perceive nothing, but Are as it were cast up At random to all shamefulness:
cc pns32 px32 vvb pix, cc-acp vbr p-acp pn31 vbdr vvn a-acp p-acp av-an p-acp d n1:
(42) sermon (DIV2)
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11865
it is a ryghtfull punishment layd vppon them by God for abuzing of his liberalitie, and for gl•tting of themselues without any measure.
it is a rightful punishment laid upon them by God for abuzing of his liberality, and for gl•tting of themselves without any measure.
pn31 vbz dt j n1 vvn p-acp pno32 p-acp np1 p-acp vvg pp-f po31 n1, cc p-acp vvg pp-f px32 p-acp d n1.
(42) sermon (DIV2)
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11866
Lo heere the payment which this vnhallowing of Gods benefyts deserueth, when wee cannot vse them according too his ordinance,
Lo Here the payment which this unhallowing of God's benefits deserves, when we cannot use them according too his Ordinance,
np1 av dt n1 r-crq d vvg pp-f npg1 n2 vvz, c-crq pns12 vmbx vvi pno32 vvg av po31 n1,
(42) sermon (DIV2)
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11867
and according too the rule that he hath set by his woord, and imprinted in our harts.
and according too the Rule that he hath Set by his word, and imprinted in our hearts.
cc vvg av dt n1 cst pns31 vhz vvn p-acp po31 n1, cc vvn p-acp po12 n2.
(42) sermon (DIV2)
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11868
For though wee had neuer heard one woord, nother of the Lawe nor of the Gospell:
For though we had never herd one word, neither of the Law nor of the Gospel:
p-acp cs pns12 vhd av-x vvn crd n1, av-dx pp-f dt n1 ccx pp-f dt n1:
(42) sermon (DIV2)
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11869
yit are wee sufficiently 〈 ◊ 〉 euen by beholding the order of nature, which the very heathen men considered.
yet Are we sufficiently 〈 ◊ 〉 even by beholding the order of nature, which the very heathen men considered.
av vbr pns12 av-j 〈 sy 〉 av-j p-acp vvg dt n1 pp-f n1, r-crq dt j j-jn n2 vvn.
(42) sermon (DIV2)
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11870
And heere wee haue too remember, that the mischeef is dubbled when men step asyde, and giue ouer themselues (from euill too euill) by degrees:
And Here we have too Remember, that the mischief is doubled when men step aside, and give over themselves (from evil too evil) by Degrees:
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(42) sermon (DIV2)
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11909
howbeeit not as when they shal bee come too the heauenly heritage, but by hauing at leastwyse some tast of his goodnesse:
howbeit not as when they shall be come too the heavenly heritage, but by having At leastwise Some taste of his Goodness:
cs xx p-acp c-crq pns32 vmb vbi vvn av dt j n1, cc-acp p-acp vhg p-acp av d n1 pp-f po31 n1:
(43) sermon (DIV2)
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11871
and therfore much lesse ought it too serue too lessen their fault as wee see (a number would haue it too doo), who when they cannot deny but that they haue done amisse,, fall too this shift for their last refug•, saying, O, yee may see, I was ouertaken with the wyne, my wits were intoxicate after I had once drunk.
and Therefore much less ought it too serve too lessen their fault as we see (a number would have it too do), who when they cannot deny but that they have done amiss,, fallen too this shift for their last refug•, saying, Oh, ye may see, I was overtaken with the wine, my wits were intoxicate After I had once drunk.
cc av av-d av-dc vmd pn31 av vvi av vvi po32 n1 c-acp pns12 vvb (dt n1 vmd vhi pn31 av vdi), r-crq c-crq pns32 vmbx vvi cc-acp cst pns32 vhb vdn av,, n1 av d n1 p-acp po32 ord n1, vvg, uh, pn22 vmb vvi, pns11 vbds vvn p-acp dt n1, po11 n2 vbdr j c-acp pns11 vhd a-acp vvn.
(42) sermon (DIV2)
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11872
Behold (I pray yee) howe they that cannot start asyde one way nor other, would fayne haue their drunkennesse too serue too acquit them before God.
Behold (I pray ye) how they that cannot start aside one Way nor other, would fain have their Drunkenness too serve too acquit them before God.
vvb (pns11 vvb pn22) c-crq pns32 cst vmbx vvi av crd n1 ccx j-jn, vmd av-j vhi po32 n1 av vvi av vvi pno32 p-acp np1.
(42) sermon (DIV2)
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11873
But so little can that stand vs in any stead, that contrariwyse wee shalbee so much the more giltie.
But so little can that stand us in any stead, that contrariwise we shalbe so much the more guilty.
p-acp av j vmb d vvi pno12 p-acp d n1, cst av pns12 vmb av av-d dt av-dc j.
(42) sermon (DIV2)
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11874
And in very deede, if Lawes were well ordeyned, a drunken man should haue dubble punishment,
And in very deed, if Laws were well ordained, a drunken man should have double punishment,
cc p-acp j n1, cs n2 vbdr av vvn, dt j n1 vmd vhi j-jn n1,
(42) sermon (DIV2)
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11875
when he had commit•ed any offence through his vnsobernesse.
when he had commit•ed any offence through his vnsobernesse.
c-crq pns31 vhd vvn d n1 p-acp po31 n1.
(42) sermon (DIV2)
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11876
And why so? For he was woorthy of punishment alredy for vnhalowing of the benfyts which God had dedicate• to our vse, that they myght moue vs too resort vnto him.
And why so? For he was worthy of punishment already for unhallowing of the benfyts which God had dedicate• to our use, that they might move us too resort unto him.
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(42) sermon (DIV2)
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11877
Wheras he gaue them in witnesse of his fa•herly goodnesse, the partie •••zed them after that fashion,
Whereas he gave them in witness of his fa•herly Goodness, the party •••zed them After that fashion,
cs pns31 vvd pno32 p-acp n1 pp-f po31 j n1, dt n1 vvn pno32 c-acp d n1,
(42) sermon (DIV2)
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11878
and what a trayterousnesse is that? drunkards then deserue one punishment for that.
and what a trayterousnesse is that? drunkards then deserve one punishment for that.
cc q-crq dt n1 vbz d? n2 av vvi crd n1 p-acp d.
(42) sermon (DIV2)
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11879
Agein, for asmuch as they bee drawen too euill dooing • farre of, as though they had confederated themselues with Satan:
Again, for as as they be drawn too evil doing • Far of, as though they had confederated themselves with Satan:
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(42) sermon (DIV2)
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11880
they ought too bee punished agein, for that they will needs excuze and cloke themselues.
they ought too be punished again, for that they will needs excuze and cloak themselves.
pns32 vmd av vbi vvn av, c-acp cst pns32 vmb av vvi cc vvi px32.
(42) sermon (DIV2)
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11881
For although the lawes of men haue not alwayes that consideration, or that men obserue not that which ought too bee obserued:
For although the laws of men have not always that consideration, or that men observe not that which ought too be observed:
p-acp cs dt n2 pp-f n2 vhb xx av d n1, cc d n2 vvb xx d r-crq vmd av vbi vvn:
(42) sermon (DIV2)
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11882
yit notwithstanding, they that giue ouer themselues after that sort, and let themselues looce intoo all leaudnesse through their vnsobernesse, shall bee driuen too answer afore God,
yet notwithstanding, they that give over themselves After that sort, and let themselves lose into all leaudnesse through their vnsobernesse, shall be driven too answer afore God,
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(42) sermon (DIV2)
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11883
for defyling of the things which God had sanctifyed too his seruis, and wherin he had put a mark of his goodnesse, too the intent too drawe vs vntoo him by the same.
for defiling of the things which God had sanctified too his seruis, and wherein he had put a mark of his Goodness, too the intent too draw us unto him by the same.
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(42) sermon (DIV2)
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11884
Then if all bee peruerted in our eating and drinking:
Then if all be perverted in our eating and drinking:
av cs d vbb vvn p-acp po12 j-vvg cc n-vvg:
(42) sermon (DIV2)
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11885
must wee not yeeld an account before God, for our abuzing o• the benefyts that he had bestowed vppon vs, contrarie too his intent,
must we not yield an account before God, for our abuzing o• the benefits that he had bestowed upon us, contrary too his intent,
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(42) sermon (DIV2)
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11886
as though wee were mynded too prouoke him wilfully too anger? Seeing then that drunkennesse makes men so beastly,
as though we were minded too provoke him wilfully too anger? Seeing then that Drunkenness makes men so beastly,
c-acp cs pns12 vbdr vvn av vvi pno31 av-j av n1? vvg av d n1 vvz n2 av j,
(42) sermon (DIV2)
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11887
as too forget themselues in such wyse, that Gods image is defaced in them, and they become lyke doggs and Swyne, and Asses:
as too forget themselves in such wise, that God's image is defaced in them, and they become like Dogs and Swine, and Asses:
c-acp av vvi px32 p-acp d n1, cst ng1 n1 vbz vvn p-acp pno32, cc pns32 vvb av-j n2 cc n1, cc n2:
(42) sermon (DIV2)
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11888
sith wee see our selues so disfigured (say I), yea and (woorthie) too bee reiected of God as horrible monsters:
sith we see our selves so disfigured (say I), yea and (worthy) too be rejected of God as horrible monsters:
c-acp pns12 vvb po12 n2 av vvn (vvb pns11), uh cc (j) av vbi vvn pp-f np1 c-acp j n2:
(42) sermon (DIV2)
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11889
and that wee doo also lay open our owne shame aud dishonestie before men:
and that we do also lay open our own shame and dishonesty before men:
cc cst pns12 vdi av vvi j po12 d n1 cc n1 p-acp n2:
(42) sermon (DIV2)
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11890
ought not euery of vs atleastwyse too bethink himself aduyzedly, and too brydle our lusts in such sort when God giueth vs meate and drink,
ought not every of us atleastwyse too bethink himself aduyzedly, and too bridle our Lustiest in such sort when God gives us meat and drink,
vmd xx d pp-f pno12 av av vvi px31 av-vvn, cc av vvi po12 n2 p-acp d n1 c-crq np1 vvz pno12 n1 cc vvi,
(42) sermon (DIV2)
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11891
as wee fall not intoo excesse? Yis: and so •ee see in effect what wee haue too remember vppon this streyne.
as we fallen not into excess? Yis: and so •ee see in Effect what we have too Remember upon this streyne.
c-acp pns12 vvb xx p-acp n1? np1: cc av vvb vvb p-acp n1 r-crq pns12 vhb av vvb p-acp d vvi.
(42) sermon (DIV2)
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11892
And if wee cannot be so perfect as were •equisyte, let vs sygh for our faults,
And if we cannot be so perfect as were •equisyte, let us sygh for our Faults,
cc cs pns12 vmbx vbi av j c-acp vbdr n1, vvb pno12 vvi p-acp po12 n2,
(42) sermon (DIV2)
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11893
and in any wyse beware that wee play not the beasts in eating and drinking, that God may bee so honored of vs as he ought too bee, not only by our dooing of homage too him for our lyfe,
and in any wise beware that we play not the beasts in eating and drinking, that God may be so honoured of us as he ought too be, not only by our doing of homage too him for our life,
cc p-acp d n1 vvb cst pns12 vvb xx dt n2 p-acp vvg cc vvg, cst np1 vmb vbi av vvn pp-f pno12 c-acp pns31 vmd av vbi, xx av-j p-acp po12 vdg pp-f n1 av pno31 p-acp po12 n1,
(42) sermon (DIV2)
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11894
but also by taking continuall occasion by our meates too bee prouoked too resort vntoo him.
but also by taking continual occasion by our Meats too be provoked too resort unto him.
cc-acp av p-acp vvg j n1 p-acp po12 n2 av vbi vvn av vvi p-acp pno31.
(42) sermon (DIV2)
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11895
And let vs vnderstand, that he giueth vs euen now some taste of his loue, too the end that in wayting for the full inioyment therof, wee may learne too forsake the world,
And let us understand, that he gives us even now Some taste of his love, too the end that in waiting for the full enjoyment thereof, we may Learn too forsake the world,
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(42) sermon (DIV2)
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11896
and serue him with the willinger mynd, knowing that he is not only our mayster,
and serve him with the willinger mind, knowing that he is not only our master,
cc vvi pno31 p-acp dt jc n1, vvg cst pns31 vbz xx av-j po12 vvb,
(42) sermon (DIV2)
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11897
and hath al superioritie and dominion ouer vs, but also our father, and is desyrous too win vs by his godnesse.
and hath all superiority and dominion over us, but also our father, and is desirous too win us by his godnesse.
cc vhz d n1 cc n1 p-acp pno12, cc-acp av po12 n1, cc vbz j av vvi pno12 p-acp po31 n1.
(42) sermon (DIV2)
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11898
Now let vs fall downe before the maiestie of our good God, with acknowledgment of our faults, praying him too make vs so too feele them,
Now let us fallen down before the majesty of our good God, with acknowledgment of our Faults, praying him too make us so too feel them,
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(42) sermon (DIV2)
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11899
as wee may truly repent vs of them, and alwayes resort vntoo him too ask him forgiuenesse of them in the name of our Lord Iesus Christ,
as we may truly Repent us of them, and always resort unto him too ask him forgiveness of them in the name of our Lord Iesus christ,
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(42) sermon (DIV2)
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11900
and he beare with vs vntil he haue drawen vs quyte and cleane away from all the corruptions of the world and of our flesh,
and he bear with us until he have drawn us quite and clean away from all the corruptions of the world and of our Flesh,
cc pns31 vvi p-acp pno12 c-acp pns31 vhb vvn pno12 av cc av-j av p-acp d dt n2 pp-f dt n1 cc pp-f po12 n1,
(42) sermon (DIV2)
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11901
and that wee bee so reformed as wee may seeke nothing, but by all meanes too come too the perfect ryghtuousnesse wheruntoo he exhorteth vs. And let vs all say, Almyghtie God heauenly father.
and that we be so reformed as we may seek nothing, but by all means too come too the perfect Righteousness wheruntoo he exhorteth us And let us all say, Almighty God heavenly father.
cc cst pns12 vbb av vvn c-acp pns12 vmb vvi pix, cc-acp p-acp d n2 av vvn av dt j n1 av pns31 vvz pno12 cc vvb pno12 d vvi, j-jn np1 j n1.
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The.xxxviii. Sermon, which is the sixth vppon the fifth Chapter. 18 ▪ And bee not drunken vvith vvine, wherin is loocenesse:
The xxxviii Sermon, which is the sixth upon the fifth Chapter. 18 ▪ And be not drunken with wine, wherein is looseness:
dt crd n1, r-crq vbz dt ord p-acp dt ord n1. crd ▪ cc vbi xx j p-acp n1, c-crq vbz n1:
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but bee yee filled with the Spirit.
but be ye filled with the Spirit.
cc-acp vbb pn22 vvn p-acp dt n1.
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19. Talking among you in Psalmes, Praysinges, and spirituall songs, singing and making melodie in your hart too the Lord.
19. Talking among you in Psalms, Praysinges, and spiritual songs, singing and making melody in your heart too the Lord.
crd vvg p-acp pn22 p-acp n2, n2-vvg, cc j n2, vvg cc vvg n1 p-acp po22 n1 av dt n1.
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11905
20. Giuing thankes alvvayes too our God and father ▪ for all things in the name of our Lord Iesus Christ ▪
20. Giving thanks always too our God and father ▪ for all things in the name of our Lord Iesus christ ▪
crd vvg n2 av av po12 n1 cc n1 ▪ p-acp d n2 p-acp dt n1 pp-f po12 n1 np1 np1 ▪
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21. Beyng subiect one too another in the feare of God.
21. Being Subject one too Another in the Fear of God.
crd vbg n-jn pi av j-jn p-acp dt n1 pp-f np1.
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11907
WEe ha•e seene this morning how God is offended when men abuze the benefytes which he would haue to be applyed •o such end as he sheweth by his word:
we ha•e seen this morning how God is offended when men abuze the benefits which he would have to be applied •o such end as he shows by his word:
pns12 vbr vvn d n1 c-crq np1 vbz vvn c-crq n2 n1 dt n2 r-crq pns31 vmd vhi pc-acp vbi vvd av d n1 c-acp pns31 vvz p-acp po31 n1:
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11908
& therfore that all exce••e and drunkennesse ought too bee shunned of the faythfull, bycause they knowe that God sheweth himself a father toowardes them, by nurrishing them in this world:
& Therefore that all exce••e and Drunkenness ought too be shunned of the faithful, Because they know that God shows himself a father toowardes them, by nurrishing them in this world:
cc av cst d n1 cc n1 vmd av vbi vvn pp-f dt j, c-acp pns32 vvb cst np1 vvz px31 dt n1 n2 pno32, p-acp vvg pno32 p-acp d n1:
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11910
for they be continualy confirmed in the hope which is giuen them by our Lord Iesus Christ.
for they be continually confirmed in the hope which is given them by our Lord Iesus christ.
c-acp pns32 vbb av-j vvn p-acp dt n1 r-crq vbz vvn pno32 p-acp po12 n1 np1 np1.
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11911
Now if in sted of beeing drawen vpward, men become so brutish, as to looze all reason and māhood:
Now if in stead of being drawn upward, men become so brutish, as to looze all reason and manhood:
av cs p-acp n1 pp-f vbg vvn av-j, n2 vvb av j, c-acp pc-acp vvi d n1 cc n1:
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11912
it is an vtter peruerting of the order of nature, it is as a defying of God for his owne ben•fytes.
it is an utter perverting of the order of nature, it is as a defying of God for his own ben•fytes.
pn31 vbz dt j vvg pp-f dt n1 pp-f n1, pn31 vbz p-acp dt vvg pp-f np1 p-acp po31 d n2.
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11913
But yit when drunkenesse draweth a long tayle after it, and men flush foorth into all lea•dnesse,
But yet when Drunkenness draws a long tail After it, and men flush forth into all lea•dnesse,
p-acp av c-crq n1 vvz dt j n1 p-acp pn31, cc n2 n1 av p-acp d n1,
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11914
so as they bee past all shame, and yit their shamefulnesse may make folke too loth and abhorre it:
so as they be passed all shame, and yet their shamefulness may make folk too loath and abhor it:
av c-acp pns32 vbb p-acp d n1, cc av po32 n1 vmb vvi n1 av j cc vvi pn31:
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11915
the mischefe is increaced so much the more. And therefore too the intent too kepe vs in sobrietie and orderly conuersation:
the mischief is increased so much the more. And Therefore too the intent too keep us in sobriety and orderly Conversation:
dt n1 vbz vvn av av-d dt av-dc. cc av av dt n1 av vvi pno12 p-acp n1 cc j n1:
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11916
Saint Paule sayth, wee must keepe our selues from being so ouercome and vanquished of wyne.
Saint Paul say, we must keep our selves from being so overcome and vanquished of wine.
n1 np1 vvz, pns12 vmb vvi po12 n2 p-acp vbg av vvn cc vvn pp-f n1.
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11917
And now on the contrarie part he addeth, that vvee must rather be filled vvith the Spirit.
And now on the contrary part he adds, that we must rather be filled with the Spirit.
cc av p-acp dt j-jn n1 pns31 vvz, cst pns12 vmb av-c vbi vvn p-acp dt n1.
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11918
For they that burst themselues so with eating and drinking, and keepe no measure, tyll they can no more, doo well shewe that they haue no feeling of the kingdome of God,
For they that burst themselves so with eating and drinking, and keep no measure, till they can no more, do well show that they have no feeling of the Kingdom of God,
c-acp pns32 cst vvd px32 av p-acp vvg cc vvg, cc vvb dx n1, p-acp pns32 vmb av-dx av-dc, vdi av vvi cst pns32 vhb dx n-vvg pp-f dt n1 pp-f np1,
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11919
ne neuer tasted what the heauenly lyfe is.
ne never tasted what the heavenly life is.
ccx av-x vvd r-crq dt j n1 vbz.
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11920
This remedie therefore is ryght conuenient too correct all the excesses and superfluities that reigne among heathenish men,
This remedy Therefore is right convenient too correct all the Excesses and superfluities that Reign among Heathenish men,
d n1 av vbz j-jn j av vvi d dt n2 cc n2 cst n1 p-acp j n2,
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11921
and such as neuer conceyued any incling of Gods grace and spirituall benefytes.
and such as never conceived any incling of God's grace and spiritual benefits.
cc d c-acp av-x vvd d j-vvg pp-f npg1 n1 cc j n2.
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11922
Lyke as if a man that were emptie, should deuoure & swallow vp al without chawing, it were rather an ouerlaying of his stomack,
Like as if a man that were empty, should devour & swallow up all without chawing, it were rather an overlaying of his stomach,
j c-acp cs dt n1 cst vbdr j, vmd vvi cc vvi a-acp d p-acp vvg, pn31 vbdr av-c dt vvg pp-f po31 n1,
(43) sermon (DIV2)
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11923
than a taking of sustenance and repast: and therefore if another man sawe that vyce in him, he would restreyne him:
than a taking of sustenance and repast: and Therefore if Another man saw that vice in him, he would restrain him:
cs dt n-vvg pp-f n1 cc n1: cc av cs j-jn n1 vvd d n1 p-acp pno31, pns31 vmd vvi pno31:
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11924
euen so is it with all such as haue inordinate lustes: it is a token that they bee too emptie.
even so is it with all such as have inordinate lusts: it is a token that they be too empty.
av av vbz pn31 p-acp d d c-acp vhb j n2: pn31 vbz dt n1 cst pns32 vbb av j.
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11925
And wherof? Of fayth, of the feare of God, and of the ioy which is in the holy Ghost:
And whereof? Of faith, of the Fear of God, and of the joy which is in the holy Ghost:
cc c-crq? pp-f n1, pp-f dt n1 pp-f np1, cc pp-f dt n1 r-crq vbz p-acp dt j n1:
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11926
and that they know not a whit of Gods goodnesse and fauour toowardes them, nor of the grace which he sheweth vs in our Lord Iesus Christ.
and that they know not a whit of God's Goodness and favour toowardes them, nor of the grace which he shows us in our Lord Iesus christ.
cc cst pns32 vvb xx dt n1 pp-f npg1 n1 cc n1 n2 pno32, ccx pp-f dt n1 r-crq pns31 vvz pno12 p-acp po12 n1 np1 np1.
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11927
For had we once our bellyes full of such vittelles, surely we would not play the Wolues in rauening, but wee would keepe mea•ure.
For had we once our bellies full of such victuals, surely we would not play the Wolves in ravening, but we would keep mea•ure.
c-acp vhd pns12 a-acp po12 n2 j pp-f d n2, av-j pns12 vmd xx vvi dt n2 p-acp j-vvg, cc-acp pns12 vmd vvi n1.
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11928
That then is the cause why Saint Paule sayth, that wee must bee filled with the holy Ghost.
That then is the cause why Saint Paul say, that we must be filled with the holy Ghost.
cst av vbz dt n1 c-crq n1 np1 vvz, cst pns12 vmb vbi vvn p-acp dt j n1.
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11929
As if he should say, that the despyzers of God, and such as haue none other religion but too lyue at ease heere,
As if he should say, that the despyzers of God, and such as have none other Religion but too live At ease Here,
p-acp cs pns31 vmd vvi, cst dt n2 pp-f np1, cc d c-acp vhb pix j-jn n1 cc-acp av vvi p-acp n1 av,
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11930
and too haue all their delyghtes and pleasures, are excessiuely full, beyond all reason and measure.
and too have all their delights and pleasures, Are excessively full, beyond all reason and measure.
cc av vhb d po32 n2 cc n2, vbr av-j j, p-acp d n1 cc n1.
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11931
And that is a defyling of Gods benefytes, and a despizing of the order of nature, as I sayd afore.
And that is a defiling of God's benefits, and a despizing of the order of nature, as I said afore.
cc cst vbz dt n-vvg pp-f npg1 n2, cc dt n-vvg pp-f dt n1 pp-f n1, c-acp pns11 vvd a-acp.
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11932
Now then if yee bee so sharpe set too knowe what God is, and what it is too profit in his woord:
Now then if ye be so sharp Set too know what God is, and what it is too profit in his word:
av av cs pn22 vbb av av-j vvn av vvi r-crq n1 vbz, cc r-crq pn31 vbz av n1 p-acp po31 n1:
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11933
come your wayes to deuoure it, as they doo which haue eaten no meate a twoo dayes afore:
come your ways to devour it, as they do which have eaten no meat a twoo days afore:
vvb po22 n2 pc-acp vvi pn31, c-acp pns32 vdi r-crq vhb vvn dx n1 dt crd n2 a-acp:
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11934
bee not afrayd of eating too much of that foode, for it will neuer burst our soules.
be not afraid of eating too much of that food, for it will never burst our Souls.
vbb xx j pp-f vvg av d pp-f d n1, c-acp pn31 vmb av-x vvi po12 n2.
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11935
Therefore let vs hardily cram our selues with the giftes of Gods spirit, and with his Ghostly benefytes, wherby he feedeth vs in the hope of the heauenly lyfe:
Therefore let us hardily cram our selves with the Gifts of God's Spirit, and with his Ghostly benefits, whereby he feeds us in the hope of the heavenly life:
av vvb pno12 av-j vvi po12 n2 p-acp dt n2 pp-f npg1 n1, cc p-acp po31 j n2, c-crq pns31 vvz pno12 p-acp dt n1 pp-f dt j n1:
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11936
for in so dooing wee cannot doo amisse:
for in so doing we cannot do amiss:
c-acp p-acp av vdg pns12 vmbx vdi av:
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11937
but wee cannot giue head too our lustes, in taking foode for the bodie, but there will by and by followe some euill and offence.
but we cannot give head too our lusts, in taking food for the body, but there will by and by follow Some evil and offence.
cc-acp pns12 vmbx vvi n1 av po12 n2, p-acp vvg n1 p-acp dt n1, cc-acp a-acp vmb p-acp cc p-acp vvi d j-jn cc n1.
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11938
The matter which wee haue in effect too remember vppon this streyne, is, that all they which glut themselues after that fashyon,
The matter which we have in Effect too Remember upon this streyne, is, that all they which glut themselves After that fashion,
dt n1 r-crq pns12 vhb p-acp n1 av vvb p-acp d vvi, vbz, cst d pns32 r-crq vvi px32 p-acp d n1,
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11939
and cannot satisfie themselues but by playing the beastes:
and cannot satisfy themselves but by playing the beasts:
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11940
shewe well that they haue not so much as one drop of fayth, nor of the feare of God,
show well that they have not so much as one drop of faith, nor of the Fear of God,
vvb av cst pns32 vhb xx av av-d c-acp crd n1 pp-f n1, ccx pp-f dt n1 pp-f np1,
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11941
nor of religion in them ▪ but that their bellye ouerruleth them, and that they bee so subiect thereuntoo,
nor of Religion in them ▪ but that their belly overruleth them, and that they be so Subject thereunto,
ccx pp-f n1 p-acp pno32 ▪ cc-acp cst po32 n1 vvz pno32, cc cst pns32 vbb av j-jn av,
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11942
as too their peculiar & principall Idoll.
as too their peculiar & principal Idol.
c-acp av po32 j cc j-jn n1.
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11943
Now seeing it is so, let vs learne to long after the foode of our soules.
Now seeing it is so, let us Learn to long After the food of our Souls.
av vvg pn31 vbz av, vvb pno12 vvi p-acp j c-acp dt n1 pp-f po12 n2.
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11944
And forasmuch as it is liberally offered vs from day too day, insomuch that it is Gods whole desyre that wee should haue all that suffyzeth for our saluation:
And forasmuch as it is liberally offered us from day too day, insomuch that it is God's Whole desire that we should have all that suffyzeth for our salvation:
cc av c-acp pn31 vbz av-j vvn pno12 p-acp n1 av n1, av cst pn31 vbz n2 j-jn n1 cst pns12 vmd vhi d cst vvz p-acp po12 n1:
(43) sermon (DIV2)
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11945
let vs sharpen our appetytes too take such repast, and then shall wee bee sure that (our other) meates shall not allure vs too such gluttonie, that wee shall become as vnsatiable gulfes,
let us sharpen our appetites too take such repast, and then shall we be sure that (our other) Meats shall not allure us too such gluttony, that we shall become as unsatiable gulfs,
vvb pno12 vvi po12 n2 av vvb d n1, cc av vmb pns12 vbi j d (po12 j-jn) n2 vmb xx vvi pno12 av d n1, cst pns12 vmb vvi c-acp j-u n2,
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11946
but wee shalbee contented with the hauing of that which is meete for vs, and sufficient for our necessitie, at leastwyse too our behoof.
but we shalbe contented with the having of that which is meet for us, and sufficient for our necessity, At leastwise too our behoof.
cc-acp pns12 vmb vvn p-acp dt j-vvg pp-f d r-crq vbz j p-acp pno12, cc j p-acp po12 n1, p-acp av av po12 n1.
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11947
Furthermore this similitude which Saint Paule vseth, must not bee thought straunge, when he sayth, that wee must drinke our fill of Gods spirit.
Furthermore this similitude which Saint Paul uses, must not be Thought strange, when he say, that we must drink our fill of God's Spirit.
av d n1 r-crq n1 np1 vvz, vmb xx vbi vvn j, c-crq pns31 vvz, cst pns12 vmb vvi po12 n1 pp-f npg1 n1.
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11948
For wee knowe that the Prophet Esay sayeth, that Gods spirit is lykened too Water, For we know that the Prophet Isaiah Saith, that God's Spirit is likened too Water,
c-acp pns12 vvb cst dt n1 np1 vvz, cst ng1 n1 vbz vvn av n1,
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11949
and too Milke, and too Wyne, wherby wee bee inuyted too come vntoo God, to take our repaste,
and too Milk, and too Wine, whereby we bee inuyted too come unto God, to take our repast,
cc av n1, cc av n1, c-crq pns12 n1 vvd av vvn p-acp np1, pc-acp vvi po12 n1,
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11950
and too haue whatsoeuer is behooffull for vs. Come on (sayeth he) and take at your pleasures both Milke, Wyne,
and too have whatsoever is behooveful for us Come on (Saith he) and take At your pleasures both Milk, Wine,
cc av vhi r-crq vbz j p-acp pno12 vvi p-acp (vvz pns31) cc vvb p-acp po22 n2 d n1, n1,
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11951
and Water, without money, or monyes woorth. Hereby therfore God declareth vntoo vs, that wee shall haue abundance of all spirituall benefites,
and Water, without money, or moneys worth. Hereby Therefore God Declareth unto us, that we shall have abundance of all spiritual benefits,
cc n1, p-acp n1, cc ng1 n1. av av np1 vvz p-acp pno12, cst pns12 vmb vhi n1 pp-f d j n2,
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11972
Now wheras he sayeth, that wee must talke toogither in hymnes, praysings, and songs: it is too correct all fond talke, wheruntoo wee bee too much giuen.
Now whereas he Saith, that we must talk together in Hymns, praysings, and songs: it is too correct all found talk, wheruntoo we be too much given.
av cs pns31 vvz, cst pns12 vmb vvi av p-acp n2, n2, cc n2: pn31 vbz av vvi d j n1, av pns12 vbb av av-d vvn.
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11952
and sufficient too content vs too the full, if so bee that wee will but open our mouthes (as it is sayd in the Psalme) and not bee so forepossessed of our owne inordinate lustes, as wee cannot fynd in our hartes too seeke the principall.
and sufficient too content us too the full, if so be that we will but open our mouths (as it is said in the Psalm) and not be so forepossessed of our own inordinate lusts, as we cannot find in our hearts too seek the principal.
cc j av vvb pno12 av dt j, cs av vbb d pns12 vmb p-acp vvi po12 n2 (c-acp pn31 vbz vvn p-acp dt n1) cc xx vbi av vvn pp-f po12 d j n2, c-acp pns12 vmbx vvi p-acp po12 n2 av vvi dt n-jn.
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That is the further meaning of the similitude that S. Paule vseth heere.
That is the further meaning of the similitude that S. Paul uses Here.
cst vbz dt jc n1 pp-f dt n1 cst n1 np1 vvz av.
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11954
Now forasmuch as this doctrine is so yll put in vre euerywhere, we ought to thinke the better of it.
Now forasmuch as this Doctrine is so ill put in use everywhere, we ought to think the better of it.
av av c-acp d n1 vbz av j-jn vvn p-acp n1 av, pns12 vmd pc-acp vvi dt jc pp-f pn31.
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11955
If a mā consider how great emptinesse there is in them that professe Christianitie: (he shall fynde that) they can scarsly say three woordes too yeeld confession of their fayth,
If a man Consider how great emptiness there is in them that profess Christianity: (he shall find that) they can scarcely say three words too yield Confessi of their faith,
cs dt n1 vvb c-crq j n1 a-acp vbz p-acp pno32 cst vvb np1: (pns31 vmb vvi cst) pns32 vmb av-j vvi crd n2 av vvi n1 pp-f po32 n1,
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11956
for had they any in their hartes, surely their mouthes would vtter it, according too this saying, that wee beleeue with the hart vntoo ryghtuousnesse,
for had they any in their hearts, surely their mouths would utter it, according too this saying, that we believe with the heart unto Righteousness,
c-acp vhd pns32 d p-acp po32 n2, av-j po32 n2 vmd vvi pn31, vvg av d vvg, cst pns12 vvb p-acp dt n1 p-acp n1,
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and confesse with the mouth vntoo saluation. Howbeeit, if wee bee desyrous too bee filled: wee neede not too bee counselled too go seeke the things that wee neede:
and confess with the Mouth unto salvation. Howbeit, if we be desirous too be filled: we need not too be counseled too go seek the things that we need:
cc vvi p-acp dt n1 p-acp n1. a-acp, cs pns12 vbb j av vbi vvn: pns12 vvb xx av vbi vvn av vvb vvi dt n2 cst pns12 vvb:
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wee neede but onely too receyue the foode that is profered vs and set afore vs. Yea,
we need but only too receive the food that is proffered us and Set afore us Yea,
pns12 vvb cc-acp av-j av vvi dt n1 cst vbz vvn pno12 cc vvb p-acp pno12 uh,
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11959
and this serueth well too vpbrayd vs with our leaudnesse, in that wee voutsafe not too go vntoo God though he call vs,
and this serveth well too upbraid us with our leaudnesse, in that we vouchsafe not too go unto God though he call us,
cc d vvz av av vvi pno12 p-acp po12 n1, p-acp cst pns12 vvb xx av vvi p-acp np1 cs pns31 vvb pno12,
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11960
nor too make account of that which he offereth vs. Wee will not forget too eate and too drinke for refresshing of our bodyes:
nor too make account of that which he Offereth us we will not forget too eat and too drink for refreshing of our bodies:
ccx av vvi n1 pp-f d r-crq pns31 vvz pno12 pns12 vmb xx vvi av vvi cc av vvi p-acp vvg pp-f po12 n2:
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11961
and yit that will not content vs nother:
and yet that will not content us neither:
cc av cst vmb xx vvi pno12 av-dx:
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11962
for wee could fynd in our hartes too cobble vp (as yee would say) the whole world.
for we could find in our hearts too cobble up (as ye would say) the Whole world.
c-acp pns12 vmd vvi p-acp po12 n2 av vvb a-acp (c-acp pn22 vmd vvi) dt j-jn n1.
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Yit notwithstanding euen the soberest are willing too haue their ordinarie repaste.
Yet notwithstanding even the Soberest Are willing too have their ordinary repast.
av a-acp av-j dt js vbr j av vhi po32 j n1.
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The other sort doo cram in meate and drinke a foure or fyue tymes a day,
The other sort do cram in meat and drink a foure or fyue times a day,
dt j-jn n1 vdb vvi p-acp n1 cc vvi dt crd cc crd n2 dt n1,
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and in the meane whyle the wretched soules of them are hungrie still.
and in the mean while the wretched Souls of them Are hungry still.
cc p-acp dt j n1 dt j n2 pp-f pno32 vbr j av.
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11966
Therefore wee must beare in mynd that the warning which Saint Paule gyueth vs heere, telleth vs, that too bee sober and well ruled,
Therefore we must bear in mind that the warning which Saint Paul gyveth us Here, Telleth us, that too be Sobrium and well ruled,
av pns12 vmb vvi p-acp n1 cst dt n1 r-crq n1 np1 vvz pno12 av, vvz pno12, cst av vbb j cc av vvn,
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and too vse measurably the benefites that God bestoweth vppon vs:
and too use measurably the benefits that God bestoweth upon us:
cc av vvb av-j dt n2 cst np1 vvz p-acp pno12:
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the soule must not bee forgotten, but wee must feede vppon the spirituall giftes, too leade vs too the heauenly lyfe,
the soul must not be forgotten, but we must feed upon the spiritual Gifts, too lead us too the heavenly life,
dt n1 vmb xx vbi vvn, cc-acp pns12 vmb vvi p-acp dt j n2, av vvb pno12 av dt j n1,
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and too maynteyne vs in the hope therof, vntyll the full possession and fruition thereof bee gyuen vs at the comming of our Lord Iesus Christ.
and too maintain us in the hope thereof, until the full possession and fruition thereof be given us At the coming of our Lord Iesus christ.
cc av vvb pno12 p-acp dt n1 av, p-acp dt j n1 cc n1 av vbi vvn pno12 p-acp dt n-vvg pp-f po12 n1 np1 np1.
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And hereuppon Saint Paule addeth, that vvee should talke toogither in songs and hymnes, and also that the same should be done vvith the hart:
And hereupon Saint Paul adds, that we should talk together in songs and Hymns, and also that the same should be done with the heart:
cc av n1 np1 vvz, cst pns12 vmd vvi av p-acp n2 cc n2, cc av cst dt d vmd vbi vdn p-acp dt n1:
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bycause the toung would but vnhalowe Gods woord, if the mynd match not with the speeche.
Because the tongue would but unhallow God's word, if the mind match not with the speech.
c-acp dt n1 vmd cc-acp vvi npg1 n1, cs dt n1 vvb xx p-acp dt n1.
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Wee would fayne inioy his benefytes, and yit in the meane whyle we put the rememberaunce of them vnder foote,
we would fain enjoy his benefits, and yet in the mean while we put the remembrance of them under foot,
pns12 vmd av-j vvi po31 n2, cc av p-acp dt j n1 pns12 vvd dt n1 pp-f pno32 p-acp n1,
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For wee see that all of vs haue as it were itching eares: there is none of vs which is not well apayd too heare tryflyng bibblebabble:
For we see that all of us have as it were itching ears: there is none of us which is not well payed too hear trifling bibblebabble:
c-acp pns12 vvb cst d pp-f pno12 vhb c-acp pn31 vbdr j-vvg n2: pc-acp vbz pix pp-f pno12 r-crq vbz xx av vvn av av j-vvg n1:
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he that hath receyued in on the one syde, is ready too delyuer out on the other syde:
he that hath received in on the one side, is ready too deliver out on the other side:
pns31 cst vhz vvn p-acp p-acp dt crd n1, vbz j av vvi av p-acp dt j-jn n1:
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and so the day passeth away in things of nothing:
and so the day passes away in things of nothing:
cc av dt n1 vvz av p-acp n2 pp-f pix:
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or else our talk shall bee wanton and looce, meete too infect good manners, and God shall bee offended with it.
or Else our talk shall be wanton and lose, meet too infect good manners, and God shall be offended with it.
cc av po12 n1 vmb vbi j-jn cc j, vvb av vvi j n2, cc np1 vmb vbi vvn p-acp pn31.
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Yee see then, that the thing whertoo men are too much inclyned, is, that too please one another, they banish all talk that may edifye,
Ye see then, that the thing whertoo men Are too much inclined, is, that too please one Another, they banish all talk that may edify,
pn22 vvb av, cst dt n1 av n2 vbr av av-d vvn, vbz, cst av vvb pi j-jn, pns32 vvb d n1 cst vmb vvi,
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and common of pelting tryfles too moue laughter, as they say.
and Common of pelting trifles too move laughter, as they say.
cc j pp-f j-vvg n2 av vvi n1, c-acp pns32 vvb.
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Now Saint Paule perceyuing this vyce to be ouer common in the world, sheweth vs heere the remedie of it, that is too wit, that wee should talke one too another in songs and hymnes, that is too say, that men myght heare the prayses of God at our mouthes.
Now Saint Paul perceiving this vice to be over Common in the world, shows us Here the remedy of it, that is too wit, that we should talk one too Another in songs and Hymns, that is too say, that men might hear the praises of God At our mouths.
av n1 np1 vvg d n1 pc-acp vbi a-acp j p-acp dt n1, vvz pno12 av dt n1 pp-f pn31, cst vbz av n1, cst pns12 vmd vvi pi av j-jn p-acp n2 cc n2, cst vbz av vvb, cst n2 vmd vvi dt n2 pp-f np1 p-acp po12 n2.
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And he pursueth styll the similitude that he had vsed heretoofore. For drunkards are not contented too become beastes themselues:
And he pursueth still the similitude that he had used heretofore. For drunkards Are not contented too become beasts themselves:
cc pns31 vvz av dt n1 cst pns31 vhd vvn av. p-acp n2 vbr xx vvn av vvi n2 px32:
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but they doo also drawe others.
but they do also draw Others.
cc-acp pns32 vdi av vvi n2-jn.
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And ryot hath alwayes this inconuenience with it, that men incorage one another too drinking, saying:
And riot hath always this inconvenience with it, that men encourage one Another too drinking, saying:
cc n1 vhz av d n1 p-acp pn31, cst n2 vvi pi j-jn av vvg, vvg:
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come on, let vs eate and drinke, after the same maner that the Prophet Esay speaketh of.
come on, let us eat and drink, After the same manner that the Prophet Isaiah speaks of.
vvb a-acp, vvb pno12 vvi cc vvi, p-acp dt d n1 cst dt n1 np1 vvz pp-f.
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Forasmuch then as Ryotters, after they haue well stuffed themselues, would that the same vyce should raunge abrode euerywhere:
Forasmuch then as Ryotters, After they have well stuffed themselves, would that the same vice should range abroad everywhere:
av av c-acp np1, c-acp pns32 vhb av vvn px32, vmd d dt d n1 vmd vvi av av:
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Saint Paule sayeth on the contrarie part, that when wee haue taken our repaste of the giftes of Gods spirit, the same must not serue for our selues onely,
Saint Paul Saith on the contrary part, that when we have taken our repast of the Gifts of God's Spirit, the same must not serve for our selves only,
n1 np1 vvz p-acp dt j-jn n1, cst c-crq pns12 vhb vvn po12 n1 pp-f dt n2 pp-f npg1 n1, dt d vmb xx vvi p-acp po12 n2 av-j,
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but also too giue refection and foode too others that haue neede.
but also too give refection and food too Others that have need.
cc-acp av av vvi n1 cc n1 av n2-jn cst vhb n1.
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The trew feasting therfore which wee ought too make one too another too cheere our selues well, is that he which hath profited in Gods woorde, indeuer too deale some part and portion of it too his neyghbours, according too his owne measure.
The true feasting Therefore which we ought too make one too Another too cheer our selves well, is that he which hath profited in God's word, endeavour too deal Some part and portion of it too his neighbours, according too his own measure.
dt j n-vvg av r-crq pns12 vmd av vvi pi av j-jn av vvb po12 n2 av, vbz cst pns31 r-crq vhz vvn p-acp npg1 n1, vvb av vvi d n1 cc n1 pp-f pn31 av po31 n2, vvg av po31 d n1.
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Nowe he vppeneth heere Songs, Psalmes, and Hymnes, which differ nothing at all one from another:
Now he vppeneth Here Songs, Psalms, and Hymns, which differ nothing At all one from Another:
av pns31 vvz av n2, n2, cc n2, r-crq vvb pix p-acp d pi p-acp n-jn:
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and therefore I neede not too buzie my selfe in setting foorth any curious distinction of them.
and Therefore I need not too busy my self in setting forth any curious distinction of them.
cc av pns11 vvb xx av j po11 n1 p-acp vvg av d j n1 pp-f pno32.
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For all commeth too this end, that all our myrth should euer tend too the glorifying of God.
For all comes too this end, that all our mirth should ever tend too the glorifying of God.
p-acp d vvz av d n1, cst d po12 n1 vmd av vvi av dt vvg pp-f np1.
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11991
And surely we should take pleasure ynough in the mynding of Gods grace, if wee were not withh••d by our owne maliciousnesse.
And surely we should take pleasure enough in the minding of God's grace, if we were not withh••d by our own maliciousness.
cc av-j pns12 vmd vvi n1 av-d p-acp dt vvg pp-f npg1 n1, cs pns12 vbdr xx vvn p-acp po12 d n1.
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11992
And it is a woonder too see how desyrous euery man is, that God should shewe him self liberall and louing towards him.
And it is a wonder too see how desirous every man is, that God should show him self liberal and loving towards him.
cc pn31 vbz dt n1 av vvi c-crq j d n1 vbz, cst np1 vmd vvi pno31 n1 j cc vvg p-acp pno31.
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and labour (as much as in vs is) euen too burie them:
and labour (as much as in us is) even too bury them:
cc n1 (c-acp d c-acp p-acp pno12 vbz) av av vvi pno32:
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and too our seeming, the tyme is lost that is spent in acknowledging how many wayes wee bee bound vntoo God:
and too our seeming, the time is lost that is spent in acknowledging how many ways we be bound unto God:
cc av po12 n-vvg, dt n1 vbz vvn cst vbz vvn p-acp vvg c-crq d n2 pns12 vbb vvn p-acp np1:
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11996
and yit notwithstanding it is the thing wherin wee ought too occupie •ur selues, it is the thing wherin our lyfe ought too bee cheef•yest imployed.
and yet notwithstanding it is the thing wherein we ought too occupy •ur selves, it is the thing wherein our life ought too be cheef•yest employed.
cc av c-acp pn31 vbz dt n1 c-crq pns12 vmd av vvi n1 n2, pn31 vbz dt n1 c-crq po12 n1 vmd av vbi js vvn.
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11997
And soothly if men were well aduyzed, there is no mirth comparable too this, nor meete too bee matched with it,
And soothly if men were well aduyzed, there is no mirth comparable too this, nor meet too be matched with it,
cc av cs n2 vbdr av vvn, pc-acp vbz dx n1 j av d, ccx vvi av vbi vvn p-acp pn31,
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namely with the acknowledging of how many wayes God hath witnessed his goodnesse and loue towards vs. For (as I sayd) it serueth too further vs in the hope of the heauenly lyfe.
namely with the acknowledging of how many ways God hath witnessed his Goodness and love towards us For (as I said) it serveth too further us in the hope of the heavenly life.
av p-acp dt vvg pp-f c-crq d n2 np1 vhz vvn po31 n1 cc n1 p-acp pno12 p-acp (c-acp pns11 vvd) pn31 vvz av av-j pno12 p-acp dt n1 pp-f dt j n1.
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And vndoutedly, none of the things that wee receyue at Gods hand haue any trew sauerinesse,
And undoubtedly, none of the things that we receive At God's hand have any true sauerinesse,
cc av-j, pix pp-f dt n2 cst pns12 vvb p-acp ng1 n1 vhb d j n1,
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vnlesse we come too put our trust in him, and can call vppon his name, and flee too him for refuge, and yeeld him his dew and deserued prayze.
unless we come too put our trust in him, and can call upon his name, and flee too him for refuge, and yield him his due and deserved prayze.
cs pns12 vvb av vvi po12 n1 p-acp pno31, cc vmb vvi p-acp po31 n1, cc vvi av pno31 p-acp n1, cc vvi pno31 po31 n1 cc vvd vvi.
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And therfore let vs marke well what is sayd heere, namely that when wee talk one with another wee must alwayes magnify Gods name.
And Therefore let us mark well what is said Here, namely that when we talk one with Another we must always magnify God's name.
cc av vvb pno12 vvi av q-crq vbz vvn av, av cst c-crq pns12 vvb pi p-acp n-jn pns12 vmb av vvi npg1 n1.
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Trew it is, that wee cannot atteyne too such perfectnesse in this lyfe, but that wee must bee fayne too haue much communication of the needs wheruntoo wee •ee subiect,
True it is, that we cannot attain too such perfectness in this life, but that we must be fain too have much communication of the needs wheruntoo we •ee Subject,
j pn31 vbz, cst pns12 vmbx vvi av d n1 p-acp d n1, cc-acp cst pns12 vmb vbi j av vhi d n1 pp-f dt n2 av pns12 vvb j-jn,
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and of the dooings and dealings which wee haue one with another, and of dyuers things besyde.
and of the doings and dealings which we have one with Another, and of Diverse things beside.
cc pp-f dt n2-vdg cc n2-vvg r-crq pns12 vhb crd p-acp j-jn, cc pp-f j n2 a-acp.
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But yit for all that, the principall poynt must not therfore bee let alone, and cast behynd our backs:
But yet for all that, the principal point must not Therefore be let alone, and cast behind our backs:
p-acp av p-acp d d, dt j-jn n1 vmb xx av vbi vvn av-j, cc vvd a-acp po12 n2:
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that is too wit, wee must not foreslowe too acknowledge the benefyts wherby wee bee bound vntoo God,
that is too wit, we must not foreslow too acknowledge the benefits whereby we be bound unto God,
d vbz av n1, pns12 vmb xx vvi av vvi dt n2 c-crq pns12 vbb vvn p-acp np1,
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and therby bee prouoked too prayse him, so as euery of vs not only doo his dewtie in secret,
and thereby be provoked too praise him, so as every of us not only do his duty in secret,
cc av vbi vvn av vvi pno31, av c-acp d pp-f pno12 xx av-j vdi po31 n1 p-acp j-jn,
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but also drawe one another too it by mutuall example.
but also draw one Another too it by mutual Exampl.
cc-acp av vvi pi j-jn av pn31 p-acp j n1.
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That therfore is the pith of the things which wee haue too remember in this strey•e.
That Therefore is the pith of the things which we have too Remember in this strey•e.
cst av vbz dt n1 pp-f dt n2 r-crq pns12 vhb av vvb p-acp d n1.
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Now by the way Saint Paule dooeth vs too vnderstand, that wee must sing vntoo God in spirit, too the intent wee imagin not too discharge our selues as a number of hipocryts doo, which magnifye God alonly with their tung, hauing their harts full of coldnesse still within.
Now by the Way Saint Paul doth us too understand, that we must sing unto God in Spirit, too the intent we imagine not too discharge our selves as a number of hipocryts do, which magnify God alonely with their tongue, having their hearts full of coldness still within.
av p-acp dt n1 n1 np1 vdz pno12 av vvi, cst pns12 vmb vvi p-acp np1 p-acp n1, av dt n1 pns12 vvb xx av vvi po12 n2 p-acp dt n1 pp-f n2 vdi, r-crq vvb np1 av-j p-acp po32 n1, vhg po32 n2 j pp-f n1 av p-acp.
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Heere therfore he setteth downe twoo things which ought not too bee put asunder.
Here Therefore he sets down twoo things which ought not too be put asunder.
av av pns31 vvz a-acp crd n2 r-crq vmd xx av vbi vvn av.
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The one is, that wee should sing vntoo God, and the other is, that wee should talk with our neyghbours.
The one is, that we should sing unto God, and the other is, that we should talk with our neighbours.
dt pi vbz, cst pns12 vmd vvi p-acp np1, cc dt n-jn vbz, cst pns12 vmd vvi p-acp po12 n2.
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The whole ground then of our matter is, that the benefyts which God hath bestowed vppon vs, should bee commended,
The Whole ground then of our matter is, that the benefits which God hath bestowed upon us, should be commended,
dt j-jn n1 av pp-f po12 n1 vbz, cst dt n2 r-crq np1 vhz vvn p-acp pno12, vmd vbi vvn,
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and that the rememberance of them should prouoke vs too loue him and serue him,
and that the remembrance of them should provoke us too love him and serve him,
cc cst dt n1 pp-f pno32 vmd vvi pno12 av vvi pno31 cc vvi pno31,
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and too giue our selues wholly too him, too seeke him, and too knowe that too cleaue vntoo him, is our full happinesse.
and too give our selves wholly too him, too seek him, and too know that too cleave unto him, is our full happiness.
cc av vvb po12 n2 av-jn av pno31, av vvb pno31, cc av vvb cst av vvb p-acp pno31, vbz po12 j n1.
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That is the ground of the matter that S. Paule setteth vs downe heere. Now first of all wee must (sayeth hee) sing vntoo God:
That is the ground of the matter that S. Paul sets us down Here. Now First of all we must (Saith he) sing unto God:
cst vbz dt n1 pp-f dt n1 cst np1 np1 vvz pno12 a-acp av. av ord pp-f d pns12 vmb (vvz pns31) vvb p-acp np1:
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and that cannot bee doone but with the hart.
and that cannot be done but with the heart.
cc d vmbx vbb vdn p-acp p-acp dt n1.
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For we knowe that God accepteth not any thing which is not agreable to his owne nature.
For we know that God Accepteth not any thing which is not agreeable to his own nature.
c-acp pns12 vvb cst np1 vvz xx d n1 r-crq vbz xx j p-acp po31 d n1.
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Then if wee will so sing as he may alow of it, and as hee may accept our songs:
Then if we will so sing as he may allow of it, and as he may accept our songs:
av cs pns12 vmb av vvi c-acp pns31 vmb vvi pp-f pn31, cc c-acp pns31 vmb vvi po12 n2:
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wee must goo too it with a hartie affection.
we must goo too it with a hearty affection.
pns12 vmb vvi av pn31 p-acp dt j n1.
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For if there bee any counterfetting in our dooings, so as wee make a greate shewe before men,
For if there be any counterfeiting in our doings, so as we make a great show before men,
p-acp cs pc-acp vbb d vvg p-acp po12 n2-vdg, av c-acp pns12 vvb dt j n1 p-acp n2,
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and in the meane whyle bee nigardly in our harts, and haue no zele at all,
and in the mean while be niggardly in our hearts, and have no zeal At all,
cc p-acp dt j n1 vbi j p-acp po12 n2, cc vhb dx n1 p-acp d,
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so as all is doone but for fashyons sake: surely wee vnhallowe Gods name in so dooing.
so as all is done but for fashions sake: surely we unhallow God's name in so doing.
av c-acp d vbz vdn p-acp c-acp ng1 n1: av-j pns12 j n2 vvb p-acp av vdg.
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And euen for the same did he say by his Prophet Esay, that such as came neere him only with their lippes, were farre of from him in their harts.
And even for the same did he say by his Prophet Isaiah, that such as Come near him only with their lips, were Far of from him in their hearts.
cc av p-acp dt d vdd pns31 vvi p-acp po31 n1 np1, cst d c-acp vvd av-j pno31 av-j p-acp po32 n2, vbdr j pp-f p-acp pno31 p-acp po32 n2.
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Therfore let vs mark well how it is sayd heere, that too sing Gods prayses, the hart must go before,
Therefore let us mark well how it is said Here, that too sing God's praises, the heart must go before,
av vvb pno12 vvi av c-crq pn31 vbz vvn av, cst av vvb npg1 n2, dt n1 vmb vvi a-acp,
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and (as yee would say) make a thundering within.
and (as ye would say) make a thundering within.
cc (c-acp pn22 vmd vvi) vvb dt j-vvg a-acp.
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For it is the cheef melodie that can bee, and therin wee agree with the Angels of heauen.
For it is the chief melody that can be, and therein we agree with the Angels of heaven.
p-acp pn31 vbz dt j-jn n1 cst vmb vbi, cc av pns12 vvb p-acp dt n2 pp-f n1.
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For if the mouth speake alone, surely it is but flat mockerie. And although men allow of vs for it:
For if the Mouth speak alone, surely it is but flat mockery. And although men allow of us for it:
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yit dooth God refuze our paying of him with such coyne, that is too say, with follies and things of nothing.
yet doth God refuse our paying of him with such coin, that is too say, with follies and things of nothing.
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Notwithstanding, when wee shall haue bin zelous in the praysing of God, a•d he can well bee our iudge and witnesse, that wee lay open our harts before him:
Notwithstanding, when we shall have been zealous in the praising of God, a•d he can well be our judge and witness, that we lay open our hearts before him:
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then must wee also doo •ur dewtie towards our neyghbours, that euery man may be incoraged and tolled foreward by our example.
then must we also do •ur duty towards our neighbours, that every man may be encouraged and tolled forward by our Exampl.
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And heere wee see first of all, how little account is made of God now adayes.
And Here we see First of all, how little account is made of God now adays.
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For all the countenance that men make of singing his prayses, is but a howling and yelling.
For all the countenance that men make of singing his praises, is but a howling and yelling.
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It is one of the grossest abuses in papistrie, that they think that God ought too hold him self well apayd,
It is one of the Grossest Abuses in papistry, that they think that God ought too hold him self well payed,
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when they haue barked at their parchment, as they say.
when they have barked At their parchment, as they say.
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But in so dooing the holy scripture is vnhalowed, torne in peeces, yea and vtterly falsifyed.
But in so doing the holy scripture is unhallowed, torn in Pieces, yea and utterly falsified.
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Howsoeuer the cace stand, there is nother aduyzednesse, wit, nor vnderstanding in their dooings: for it is ynough with them that the throte hath yelled it out aloud.
Howsoever the case stand, there is neither aduyzednesse, wit, nor understanding in their doings: for it is enough with them that the throat hath yelled it out aloud.
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and in respect of our soules, can wee comprehend it? No, it is not possible:
and in respect of our Souls, can we comprehend it? No, it is not possible:
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for wee haue too small and narrowe a wit.
for we have too small and narrow a wit.
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Yea and euen among vs too, it is certein that such as pretend to set foorth Gods prayses, doo commonly seeke nothing but too glorifye themselues by it,
Yea and even among us too, it is certain that such as pretend to Set forth God's praises, do commonly seek nothing but too Glorify themselves by it,
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and keepe backe the principall in making countenance too pay God some peece of their arreerages.
and keep back the principal in making countenance too pay God Some piece of their arreerages.
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Agein, let vs consider how cold and s•ender this exercyze of talking one too another in songs, hymnes,
Again, let us Consider how cold and s•ender this exercyze of talking one too Another in songs, Hymns,
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and prayses of God, is among vs. For hardly can one woord bee wroong out of vs that may edify.
and praises of God, is among us For hardly can one word be wrong out of us that may edify.
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Leaud talk can by no meanes bee banished frō vs: all the world shall heare vs sing vnchaste and ribauldly songs:
Lewd talk can by no means be banished from us: all the world shall hear us sing unchaste and ribauldly songs:
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and such things cannot be plucked out of mens mynds. But then ought this matter too bee rayzed out of the holy scripture.
and such things cannot be plucked out of men's minds. But then ought this matter too be razed out of the holy scripture.
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Howsoeuer the cace stand, if men pardon themselues, they shall answer for it before God, according too the sentence that Saint Paule pronounceth heere by the authorie of God,
Howsoever the case stand, if men pardon themselves, they shall answer for it before God, according too the sentence that Saint Paul pronounceth Here by the authorie of God,
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and by the power of his holy spirit.
and by the power of his holy Spirit.
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And by the way let vs marke, that his touching of three woordes heere togither, which import all one thing, is not for nought.
And by the Way let us mark, that his touching of three words Here together, which import all one thing, is not for nought.
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It is too shewe that wee shal haue ynough wherwith too interteyne one another, if wee acknowledge the s•ndrie benefytes that God hath bestowed vppon vs, as becommeth vs. If varietie delyght men:
It is too show that we shall have enough wherewith too entertain one Another, if we acknowledge the s•ndrie benefits that God hath bestowed upon us, as becomes us If variety delight men:
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let vs consider how manie wayes God layeth foorth the tre•sures of his goodnesse toowardes vs. Looke how many there bee of them,
let us Consider how many ways God Layeth forth the tre•sures of his Goodness toowardes us Look how many there be of them,
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so many 〈 ◊ 〉 are there, and if wee had a hundreed melodyes too delyght vs in all the things that wee occupye our selues about, it were nothing in comparison of the inestimable diuersitie of benefites which wee receyue at Gods hande.
so many 〈 ◊ 〉 Are there, and if we had a hundreed melodies too delight us in all the things that we occupy our selves about, it were nothing in comparison of the inestimable diversity of benefits which we receive At God's hand.
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Saint Paule therefore hath heere cor•ected our vnthankfulnesse, by adding these dyuers woo•d•s, too shew that it must needes bee that wee bee too dull,
Saint Paul Therefore hath Here cor•ected our unthankfulness, by adding these Diverse woo•d•s, too show that it must needs be that we be too dull,
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if wee bee not moued when our Lord stirreth vs vp so many wayes, seeing wee cannot set our mynd vntoo any thing,
if we be not moved when our Lord stirs us up so many ways, seeing we cannot Set our mind unto any thing,
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but his benefytes must needes come in our syght.
but his benefits must needs come in our sight.
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For the same cause also he addeth, Yeelding alvvayes thankes. As if he sayd, that if wee were well aduyzed, the continuall repeting of Gods prayses,
For the same cause also he adds, Yielding always thanks. As if he said, that if we were well aduyzed, the continual repeating of God's praises,
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And when wee haue after a sort comprehended Gods benefytes, yit haue wee not tung too expresse nothing neere how much wee bee bound vntoo him.
And when we have After a sort comprehended God's benefits, yet have we not tongue too express nothing near how much we be bound unto him.
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So then, of whom is it long that wee bee so cold, that as soone as wee haue spoken but one woord, wee thinke it is ynough,
So then, of whom is it long that we be so cold, that as soon as we have spoken but one word, we think it is enough,
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and are pinched with greefe and care: yit must thanksgiuing be mingled still with our prayers.
and Are pinched with grief and care: yet must thanksgiving be mingled still with our Prayers.
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and the harping vppon them should neuer greeue vs nor weery vs. And why? Seeing that God continueth his benefyting of vs, is it not reason that there should bee an answerablenesse on our part, too hold out in dooing him honour for his good turnes? Dooth any one day passe wherein wee receyue not at the least a hundred good turnes at Gods hand? Now is it meete that wee should thinke, that when wee haue thanked him a twyce or thryce for the greate number of benefytes which we receyue of him al our lyfe long, we haue leyzure to occupy our selues otherwyse euer after? When as our Lord renueth and refresheth the rememberance of his goodnesse:
and the harping upon them should never grieve us nor weary us And why? Seeing that God Continueth his benefiting of us, is it not reason that there should be an answerableness on our part, too hold out in doing him honour for his good turns? Doth any one day pass wherein we receive not At the least a hundred good turns At God's hand? Now is it meet that we should think, that when we have thanked him a twice or thrice for the great number of benefits which we receive of him all our life long, we have leyzure to occupy our selves otherwise ever After? When as our Lord Reneweth and refresheth the remembrance of his Goodness:
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were it not meet that wee should bee moued by it? Therefore it behoueth vs alwayes too marke well this saying, whereby Saint Paule declareth, that wee bee tootoo vnmyndfull of God,
were it not meet that we should be moved by it? Therefore it behooves us always too mark well this saying, whereby Saint Paul Declareth, that we be tootoo unmindful of God,
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if wee bee not prouoked too acknowledge his benefytes from yeere too yeere, from mooneth too mooneth, from day too day,
if we be not provoked too acknowledge his benefits from year too year, from Monn too Monn, from day too day,
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and from houre too houre, and too yeeld him the sacrifyze that he requyreth of vs, which is, that wee shoulde protest our selues too bee wholy at his will, too bee beholden too him for all good things,
and from hour too hour, and too yield him the sacrifyze that he requireth of us, which is, that we should protest our selves too be wholly At his will, too be beholden too him for all good things,
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and that it is impossible for vs too performe the hundreth part of our dewtie, according as wee heare how Dauid sayeth, What recompence shall I yeeld vntoo the Lord for all the goood that he hath doone mee? I will receyue the cup of saluation, and call vppon his name.
and that it is impossible for us too perform the Hundredth part of our duty, according as we hear how David Saith, What recompense shall I yield unto the Lord for all the good that he hath done me? I will receive the cup of salvation, and call upon his name.
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And in the fortith Psalme he sayeth expresly, that the order which God keepeth in gouerning vs, is so woonderfull a thing,
And in the fortith Psalm he Saith expressly, that the order which God Keepeth in governing us, is so wondered a thing,
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as it passeth the heares of our heades in number, insomuch that wee must needes bee amazed at it.
as it passes the hears of our Heads in number, insomuch that we must needs be amazed At it.
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And therefore seeing wee cannot come at the infinite goodnesse of God, though we indeuer too apply all our wittes thereuntoo:
And Therefore seeing we cannot come At the infinite Goodness of God, though we endeavour too apply all our wits thereunto:
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al leastwyse let vs ame toowardes it.
all leastwise let us ame toowardes it.
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And lyke as wee see that God is neuer werie of shewing him•elfe liber all towardes vs,
And like as we see that God is never weary of showing him•elfe liber all towards us,
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but floweth continually as a founteyne, yea euen by so many streames as are able too sati•fie vs in all things:
but flows continually as a fountain, yea even by so many streams as Are able too sati•fie us in all things:
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let vs also shewe continually without ceassing, how much we be bound 〈 ◊ 〉 beholden to so good and kynd harted a father.
let us also show continually without ceasing, how much we be bound 〈 ◊ 〉 beholden to so good and kind hearted a father.
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And he addeth yit further, that vvee must thanke God for all things.
And he adds yet further, that we must thank God for all things.
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Whereby he dooth vs too wit, that men are too blockish, in that they consider not how many wayes God allureth and spurreth them, notwithstanding the slothfulnesse that is in them.
Whereby he doth us too wit, that men Are too blockish, in that they Consider not how many ways God Allureth and spurreth them, notwithstanding the slothfulness that is in them.
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As if he should say, my freendes, considering how much wee bee bound vntoo God, both in respect of our bodyes,
As if he should say, my Friends, considering how much we be bound unto God, both in respect of our bodies,
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and that we bee discharged till another tyme, and returne too it agein as slowely as may bee? whereof commeth such slacknesse? Euen of our shetting of our eyes.
and that we be discharged till Another time, and return too it again as slowly as may be? whereof comes such slackness? Eve of our shetting of our eyes.
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Although God shewe vs by all meanes, that it becommeth vs too bee occupyed in blissing his holy name:
Although God show us by all means, that it becomes us too be ocupied in blissing his holy name:
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yit will not wee see it one whit.
yet will not we see it one whit.
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Agein, as touching the bodie, we beare our selues on hand, that our goods come too vs eyther by our owne cunning,
Again, as touching the body, we bear our selves on hand, that our goods come too us either by our own cunning,
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or by good fortune, or by fauour of the world: as for God he is alwayes let alone:
or by good fortune, or by favour of the world: as for God he is always let alone:
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and as for his goodnesse wee thinke not on it.
and as for his Goodness we think not on it.
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Now then, when wee intend too doo our de•tie in yeelding God his dew prayse, which is the cheef sacrifyze that he requyreth (as I sayd afore:) let vs haue regard too cons•der better what wee bee, and what our state is,
Now then, when we intend to do our de•tie in yielding God his due praise, which is the chief sacrifyze that he requireth (as I said afore:) let us have regard too cons•der better what we be, and what our state is,
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and how wee bee subiect too so many necessities, as God must bee fayne too succour vs i•finite wayes.
and how we be Subject too so many necessities, as God must be fain too succour us i•finite ways.
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And when wee haue considered our wretchednesse both in bodie and soule, and on the contrarie part also considered how God prouydeth for all,
And when we have considered our wretchedness both in body and soul, and on the contrary part also considered how God prouydeth for all,
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and suffereth vs not too haue any penurie without rel•ef at his hand: surely wee shall haue wherwith too continue the praysing of his holy name without ceassing.
and suffers us not too have any penury without rel•ef At his hand: surely we shall have wherewith to continue the praising of his holy name without ceasing.
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And Saint Paule will haue vs, not onely too thanke God for the benefites which wee feele apparantly:
And Saint Paul will have us, not only too thank God for the benefits which we feel apparently:
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but also although he afflict vs, and handle vs diuerse tymes otherwyse than wee would:
but also although he afflict us, and handle us diverse times otherwise than we would:
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yit will he haue vs too prayse him styll, after the example of Iob, who (as wee see) not onely thanked God when he had his children at his table,
yet will he have us too praise him still, After the Exampl of Job, who (as we see) not only thanked God when he had his children At his table,
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and they made merry in feasting one another: but also when he was bereft of his issew, and left desolate in his house:
and they made merry in feasting one Another: but also when he was bereft of his issue, and left desolate in his house:
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when all his goods were taken away, partly by robbers, and partly by lyghtening that fell from heauen:
when all his goods were taken away, partly by robbers, and partly by lightning that fell from heaven:
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and when he was so miserable, as it seemed that Lyce should eate him vp, he ceassed not too say, The Lord hath giuen, the Lord hath taken away, blissed bee the name of the Lord.
and when he was so miserable, as it seemed that Lice should eat him up, he ceased not too say, The Lord hath given, the Lord hath taken away, Blessed be the name of the Lord.
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So then, Saint Paule sheweth vs, that euen in our sorowes, and when wee receyue chastizements that are rough and bitter too vs,
So then, Saint Paul shows us, that even in our sorrows, and when we receive chastisements that Are rough and bitter too us,
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yit let vs not grudge ageinst God, but rather perseuer in praysing his name, as he exhorteth vs in another place, (where he sayeth) that in praying too him wee must alwayes prayse him.
yet let us not grudge against God, but rather persever in praising his name, as he exhorteth us in Another place, (where he Saith) that in praying too him we must always praise him.
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Although wee haue not the things that wee craue, and that in our peticions wee shewe our selues too want this and that,
Although we have not the things that we crave, and that in our petitions we show our selves too want this and that,
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but yit they do but prouoke Gods wrath, bycause they intermingle their grudgings and repynings, g•ashing their teeth at him.
but yet they do but provoke God's wrath, Because they intermingle their grudgings and repinings, g•ashing their teeth At him.
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They will in deede say, My God, helpe mee.
They will in deed say, My God, help me.
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But which is that God? If they could plucke him out of heauen, they would doo it with all their hart, too the end he myght haue no more power ouer them.
But which is that God? If they could pluck him out of heaven, they would do it with all their heart, too the end he might have no more power over them.
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Ye see then that a number thinking too pray vntoo God, doo but prouoke him to wrath,
You see then that a number thinking too pray unto God, do but provoke him to wrath,
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bycause their requestes are full of pryde, spytefulnesse, and defyance.
Because their requests Are full of pride, spytefulnesse, and defiance.
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And therfore Saint Paule telleth vs too the Philippians, that all our petitions and requestes must bee matched with thanksgiuing, too shewe that wee doo paciently abyde too bee gouerned by the hand of God.
And Therefore Saint Paul Telleth us too the Philippians, that all our petitions and requests must be matched with thanksgiving, too show that we do patiently abide too be governed by the hand of God.
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Likewise in this text he sayeth, that wee must thanke God for all things, not only when wee bee in prosperitie,
Likewise in this text he Saith, that we must thank God for all things, not only when we be in Prosperity,
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and all things fall out as wee would wish, so as God giueth vs our hartes desyre,
and all things fallen out as we would wish, so as God gives us our hearts desire,
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and wee lyue in delyght and pleasure: that is not the onely fit tyme and season too yeeld praise vntoo God:
and we live in delight and pleasure: that is not the only fit time and season too yield praise unto God:
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but although he squoorge vs, yit must wee acknowledge that he procureth our saluation (and welfare) by that meane.
but although he squoorge us, yet must we acknowledge that he procureth our salvation (and welfare) by that mean.
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Let vs see then, if wee haue not cause to blisse God in all our aduersities? Yis:
Let us see then, if we have not cause to bliss God in all our adversities? Yis:
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For first, whatsoeuer betyde vs, he beareth with vs:
For First, whatsoever betide us, he bears with us:
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insomuch that if he should touche vs but with one of his fingers in good earnest:
insomuch that if he should touch us but with one of his fingers in good earnest:
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wee should bee ouerwhelmed at the first blowe. Seeyng then, that wee hold out, it is a token that he spareth vs:
we should be overwhelmed At the First blow. Seeing then, that we hold out, it is a token that he spares us:
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and haue not wee cause too thanke him for it? Agein, when he turneth his chastizings too our benefyte,
and have not we cause too thank him for it? Again, when he turns his chastizings too our benefit,
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for that he purgeth vs by that meanes, too further vs continually therby too the kingdome of heauen,
for that he Purgeth us by that means, too further us continually thereby too the Kingdom of heaven,
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and too lift vs vp bycause wee bee too much tyed too the world, too the end wee should bee gathered toogither, too come too the full perfection that is prepared for vs in heauen:
and too lift us up Because we be too much tied too the world, too the end we should be gathered together, too come too the full perfection that is prepared for us in heaven:
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when wee see all this, haue wee not cause too prayse our God, notwithstanding that wee bee full of greefe, care, feare,
when we see all this, have we not cause too praise our God, notwithstanding that we be full of grief, care, Fear,
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and doubtes? Yis certeinly, but that our owne vnthankfulnesse hindereth it.
and doubts? Yis Certainly, but that our own unthankfulness hindereth it.
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So much the more behoueth it vs too marke well the thing that S. Paule telleth vs heere,
So much the more behooves it us to mark well the thing that S. Paul Telleth us Here,
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namely that wee haue cause too praise God without end or ceassing.
namely that we have cause too praise God without end or ceasing.
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And if our mouth bee stopped sometymes with grief, so as wee seeme too bee barred from praysing God,
And if our Mouth be stopped sometimes with grief, so as we seem too be barred from praising God,
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let vs vnderstand that God neuer sheweth himselfe so rough and rigorous towardes vs, but that he asswageth the bitternesse which is in our afflictions, too the intent too drawe vs vntoo him,
let us understand that God never shows himself so rough and rigorous towards us, but that he assuageth the bitterness which is in our afflictions, too the intent too draw us unto him,
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and that wee myght thanke him, and glorify him for it.
and that we might thank him, and Glorify him for it.
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Forasmuch as wee receyue no grace but by the meanes of our Lord Iesus Christ, who dooth also turne the corrections too our welfare, which wee should suffer as punishments for our sinnes:
Forasmuch as we receive no grace but by the means of our Lord Iesus christ, who doth also turn the corrections too our welfare, which we should suffer as punishments for our Sins:
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therfore it is sayd, that vvee should yeeld thankes too our God and father, namely by our Lord Iesus Christ.
Therefore it is said, that we should yield thanks too our God and father, namely by our Lord Iesus christ.
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Now he setteth downe on the one syde, God the father: and afterward sheweth how God is our father in all respectes:
Now he sets down on the one side, God the father: and afterwards shows how God is our father in all respects:
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that is too wit, by meanes of the mediator, through whom we be reconcyled vnto him,
that is too wit, by means of the Mediator, through whom we be reconciled unto him,
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and he hath so put away al our sinnes, that whatsoeuer things we can indure in this world, are all furtherances of our saluation, as is sayd of them in the Epistle too the Romans.
and he hath so put away all our Sins, that whatsoever things we can endure in this world, Are all furtherances of our salvation, as is said of them in the Epistle too the Roman.
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And heere wee haue to marke first of all, that without fayth wee cannot prayse God as we ought to doo, insomuch that whatsoeuer prayses wee sing with our mouth, all is but feyning and hipocrisie,
And Here we have to mark First of all, that without faith we cannot praise God as we ought to do, insomuch that whatsoever praises we sing with our Mouth, all is but feigning and hypocrisy,
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except wee bee throughly perswaded that God is our father. And marke heere what is ment by fayth.
except we be thoroughly persuaded that God is our father. And mark Here what is meant by faith.
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It is not as the Papistes suppoze it, namely too beleeue that there is a God in heauen,
It is not as the Papists suppoze it, namely too believe that there is a God in heaven,
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and in the meane whyle too knowe no whit of his will:
and in the mean while too know no whit of his will:
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but Saint Paule telleth vs, wee must bee throughly resolued, that God accepteth vs for his children,
but Saint Paul Telleth us, we must be thoroughly resolved, that God Accepteth us for his children,
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or else wee shall neuer bee able to prayse him with a pure and free affection.
or Else we shall never be able to praise him with a pure and free affection.
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And how may that bee doone, but by being grounded vppon the free adoption, wherethrough he taketh vs too him for our Lord Iesus Christes sake? For is it by inheritance,
And how may that be done, but by being grounded upon the free adoption, wherethrough he Takes us too him for our Lord Iesus Christ's sake? For is it by inheritance,
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or for any woorthinesse of ours, that God is our father, and wee his children? Alas no:
or for any worthiness of ours, that God is our father, and we his children? Alas no:
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but cleane contrariwyse, wee bee called the children of wrath: but clean contrariwise, we be called the children of wrath:
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and God must needes disclayme vs, bycause there is nothing but sin and wickednesse in vs. Then •ntill wee come too our Lord Iesus Christ, it is certein that wee cannot bee sure of Gods fauour,
and God must needs disclaim us, Because there is nothing but since and wickedness in us Then •ntill we come too our Lord Iesus christ, it is certain that we cannot be sure of God's favour,
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nor that he will accept our •eruice.
nor that he will accept our •eruice.
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And therefore Saint Paule hauing sayd, that wee must y•eld thankes v•to God in and for al things, bycause he is our father:
And Therefore Saint Paul having said, that we must y•eld thanks v•to God in and for all things, Because he is our father:
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dooth iustly adde, that that is doone by our Lord Iesus Christ.
doth justly add, that that is done by our Lord Iesus christ.
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Then let vs vnderstand, that all they which are afrayd of Gods maiestie, and cannot trust him,
Then let us understand, that all they which Are afraid of God's majesty, and cannot trust him,
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nor rest vppon the promises of his fauour, too call vppon him as their father: can neuer prayse him.
nor rest upon the promises of his favour, too call upon him as their father: can never praise him.
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In deede they may well vse some Ceremonies, but all shal bee but leazing.
In deed they may well use Some Ceremonies, but all shall be but leazing.
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Therefore whensoeuer wee wil pray vnto God, and yeeld him prayse and thankes, fayth must leade the way. Marke that for one poynt.
Therefore whensoever we will pray unto God, and yield him praise and thanks, faith must lead the Way. Mark that for one point.
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Howbeeit, (as I sayd afore) it is vnpossible for vs too bee grounded in any certeintie of fayth too take God for our father,
Howbeit, (as I said afore) it is unpossible for us too be grounded in any certainty of faith too take God for our father,
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vntyll wee knowe that wee bee made one in our Lord Iesus Christ, and that forasmuch as wee bee members of his bodie, we bee also parttakers of the benefytes that he hathe purchaced,
until we know that we be made one in our Lord Iesus christ, and that forasmuch as we be members of his body, we be also partakers of the benefits that he hath purchased,
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so as his death and passion are our ryghtuousnesse, his holinesse our clenzing from all our own defylementes,
so as his death and passion Are our Righteousness, his holiness our cleansing from all our own defylementes,
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and the sacrifyze which he hath offered dooth set vs cleere, and drawe vs out of the damnation wherin wee were,
and the sacrifyze which he hath offered doth Set us clear, and draw us out of the damnation wherein we were,
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and finally hath set vs free from the bondage of sin, and purchaced vs full ryghtuousnesse.
and finally hath Set us free from the bondage of since, and purchased us full Righteousness.
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Forasmuch as wee haue all these things in our Lord Iesus Christ, therefore ought wee also too geue thankes vntoo God by his meanes.
Forasmuch as we have all these things in our Lord Iesus christ, Therefore ought we also too give thanks unto God by his means.
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And that is the cause why the Papistes cannot frame so much as one request, that God alloweth.
And that is the cause why the Papists cannot frame so much as one request, that God alloweth.
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Yea and in very deede, they bee as good as dumb.
Yea and in very deed, they be as good as dumb.
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For though a man may heare Hymnes and Canticles ynow (as they terme them) among them:
For though a man may hear Hymns and Canticles enough (as they term them) among them:
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yit cannot God bee praysed at their handes. For although they wynd vp all things with this saying, By our Lord Iesus Christ:
yet cannot God be praised At their hands. For although they wind up all things with this saying, By our Lord Iesus christ:
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yit doo they not beleeue that God is mercifull too them, nother are they woorthie of it,
yet do they not believe that God is merciful too them, neither Are they worthy of it,
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bycause they disclayme our Lord Iesus Christ, and doo so intangle him with patrons and aduocates of their owne forging,
Because they disclaim our Lord Iesus christ, and do so entangle him with Patrons and advocates of their own forging,
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as a man cannot discerne him from others, insomuch that they coope him vp in a corner,
as a man cannot discern him from Others, insomuch that they coop him up in a corner,
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or else set him behynd in the reerward, whyle in the meane tyme there is hunting after the merites and intercessions of Saintes,
or Else Set him behind in the reerward, while in the mean time there is hunting After the merits and intercessions of Saints,
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and that is their trust, that is the moother of their diuelish presump•ion, namely that they can make amendes (for their sinnes) and redeeme themselues.
and that is their trust, that is the mother of their devilish presump•ion, namely that they can make amends (for their Sins) and Redeem themselves.
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But as for vs, when as it is told vs that wee must thanke God in all things:
But as for us, when as it is told us that we must thank God in all things:
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it is too the end that wee should alwayes abace our selues.
it is too the end that we should always abase our selves.
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And for that cause did I say, that fayth openeth vs the way as wel too pray vntoo God,
And for that cause did I say, that faith Openeth us the Way as well too pray unto God,
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as also too giue him thankes for the benefites that wee haue receyued at his hand.
as also too give him thanks for the benefits that we have received At his hand.
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Now heerupon Saint Paule addeth, that wee must bee subiect one too another in the feare of Christ,
Now hereupon Saint Paul adds, that we must be Subject one too Another in the Fear of christ,
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or in the feare of God, for any of bothe will fit the text wellynough.or in the Fear of God, for any of both will fit the text wellynough.
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In saying that wee must bee subiect, he sheweth, that lyke as God will haue his children too exercyze themselues in his prayzes:
In saying that we must be Subject, he shows, that like as God will have his children too exercyze themselves in his prayzes:
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so also he wil no• haue them too bee vnprofitable heere beneathe, but too serue one anothers turne.
so also he will no• have them too be unprofitable Here beneath, but too serve one another's turn.
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For inasmuch as wee bee not able too doo God eyther good or harme: therfore is he contented that wee doo but prayse his name.
For inasmuch as we be not able to do God either good or harm: Therefore is he contented that we do but praise his name.
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For though we imploy all our abilitie:
For though we employ all our ability:
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what is there in vs wherwith too inriche God, or too aduauntage him? For the giueth vs all things, and needeth nothing him self.
what is there in us wherewith too enrich God, or too advantage him? For the gives us all things, and needs nothing him self.
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Therfore is it an inestimable goodnesse, in that he quitteth vs of all that wee can owe him,
Therefore is it an inestimable Goodness, in that he quitteth us of all that we can owe him,
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so wee protest our selues too bee so greatly beholden and bound vntoo him, as wee cannot discharge our selues of it.
so we protest our selves too be so greatly beholden and bound unto him, as we cannot discharge our selves of it.
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Then if wee come with all humilitie, and confesse the bond wherin wee stand bound vntoo God:
Then if we come with all humility, and confess the bound wherein we stand bound unto God:
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it is the payment that he requyreth of vs, and (for his owne part) hee seeks no more.
it is the payment that he requireth of us, and (for his own part) he seeks no more.
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But yit he will haue vs seruisable one too another, and not too seeke our priuate profit in such wyse,
But yet he will have us seruisable one too Another, and not too seek our private profit in such wise,
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as too forget that wee bee knit toogither in one mutuall bond of charitie. That is the thing wheruntoo he intendeth to bring vs now in this text.
as too forget that we be knit together in one mutual bound of charity. That is the thing wheruntoo he intends to bring us now in this text.
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Now a man myght think it straunge at the first blush, that he should say, wee ought too bee subiect one too another.
Now a man might think it strange At the First blush, that he should say, we ought too be Subject one too Another.
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For it seemeth not meete that the father should bee subiect too his children, the husband too his wyfe,
For it seems not meet that the father should be Subject too his children, the husband too his wife,
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or the magistrate too the people whom he gouerneth, yea, or that euen they also which bee equal in degree, should bee subiect one too another.
or the magistrate too the people whom he Governs, yea, or that even they also which bee equal in degree, should be Subject one too Another.
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But if wee looke well vppon all things, wee shall fynd that Saint Paule hath not without cause put all Christians vnder this subiection.
But if we look well upon all things, we shall find that Saint Paul hath not without cause put all Christians under this subjection.
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For why? The magistrats which are aduaunced in authoritie and glorie aboue other men, are bound neuerthelesse too those whom they gouerne,
For why? The Magistrates which Are advanced in Authority and glory above other men, Are bound nevertheless too those whom they govern,
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for they bee not ordeyned rulers for theyr owne saks, but for the common welthes sake.
for they be not ordained Rulers for their own saks, but for the Common wealths sake.
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For Gods ordeyning of Principalities, kingdomes, and States, was not to the end that some should haue preheminence aboue others:
For God's ordaining of Principalities, kingdoms, and States, was not to the end that Some should have pre-eminence above Others:
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but for that it is for our behoof too haue some brydle too hold vs in obedien•e vnder lawes,
but for that it is for our behoof too have Some bridle too hold us in obedien•e under laws,
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and too haue some power and authoritie ouer vs, and to stand in feare and awe of magistrats,
and too have Some power and Authority over us, and to stand in Fear and awe of Magistrates,
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bycause wee cannot forbeare such a remedie. Seeing then that God hath set magistrates in such state:
Because we cannot forbear such a remedy. Seeing then that God hath Set Magistrates in such state:
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it is certein that they be therfore subiect too those whom they ought too serue in reigning ouer them.
it is certain that they be Therefore Subject too those whom they ought too serve in reigning over them.
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As much is too bee sayd of fathers. It is trew that the father ought too bee honored of his children.
As much is too be said of Father's. It is true that the father ought too be honoured of his children.
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Yit notwithstanding, forasmuch as it is an honorable tytle, it shal cost them ryght deere, if they gouerne not their housholds discreetly.
Yet notwithstanding, forasmuch as it is an honourable title, it shall cost them right deer, if they govern not their Households discreetly.
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And in that gouernment there is also subiection. Lykewyse is it betweene the husband and the wyfe.
And in that government there is also subjection. Likewise is it between the husband and the wife.
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For is it not a subiection that the husband beareth with the frayltie of his wyfe,
For is it not a subjection that the husband bears with the frailty of his wife,
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and hath the discretion too forbeare rigour towards hir, holding hir as his companion, and taking vppon him a part of hir burthen both in sicknesse and in helth? Is not that a subiection? yis.
and hath the discretion too forbear rigour towards his, holding his as his Companion, and taking upon him a part of his burden both in sickness and in health? Is not that a subjection? yis.
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Not without cause then dooth Saint Paule pronounce heere generally, that all they which will proue themselues faythfull, must bee subiect one to another,
Not without cause then doth Saint Paul pronounce Here generally, that all they which will prove themselves faithful, must be Subject one to Another,
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namely euery man in his state and degree.
namely every man in his state and degree.
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Let them that are hyghly aduaunced consider well, that Gods aduauncing of them, is too the end they should the willinglyer submit themselues too beare the paynes and cares that belong too their office:
Let them that Are highly advanced Consider well, that God's advancing of them, is too the end they should the willinglyer submit themselves too bear the pains and Cares that belong too their office:
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and let such as are inferiours vnderstande, that they ought much rather too humble themselues, and too beare the yoke that is layd vppon their necke.
and let such as Are inferiors understand, that they ought much rather too humble themselves, and too bear the yoke that is laid upon their neck.
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And let such as are equals and fellowes, (vnlesse they will needs bee as wood beasts,
And let such as Are equals and Fellows, (unless they will needs be as wood beasts,
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and are loth too maynteyn any c•urtisie among them) consider neuerthelesse, that euery mā ought to beare with his neyghbors.
and Are loath too maintain any c•urtisie among them) Consider nevertheless, that every man ought to bear with his neighbors.
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And is not this a subiection? Wee cannot liue one with another without forbearing. Now surely al forbearing importeth bo•dage, therfore must we be serued for necessities sake.
And is not this a subjection? we cannot live one with Another without forbearing. Now surely all forbearing imports bo•dage, Therefore must we be served for necessities sake.
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According wherunto it is said in another place that wee must owe nothing but that which charitie byndeth vs vntoo.
According whereunto it is said in Another place that we must owe nothing but that which charity bindeth us unto.
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And heerin wee see what a statelinesse it is, when any man shall say, what owe I vntoo you? It is trew that men may well vpbrayd one another, that they owe them no dewtie:
And herein we see what a stateliness it is, when any man shall say, what owe I unto you? It is true that men may well upbraid one Another, that they owe them no duty:
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but they must step yit further.
but they must step yet further.
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And that is the cause why Saint Paule setteth downe the feare of our Lord Iesus Christ, or of God.
And that is the cause why Saint Paul sets down the Fear of our Lord Iesus christ, or of God.
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As if he should say, If wee were here without a God, and that euery man would get alone by him self:
As if he should say, If we were Here without a God, and that every man would get alone by him self:
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wee myght well hold scorne one of another, and say, I passe not for thee.
we might well hold scorn one of Another, and say, I pass not for thee.
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Trewly, yit were it a greate and intollerable follie too say, I passe not for thee.
Truly, yet were it a great and intolerable folly too say, I pass not for thee.
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For the richest man that can bee deuyzed, dooth notwithstanding stand in neede of a hundred folks helpes, yea of all mens help.
For the Richest man that can be deuyzed, doth notwithstanding stand in need of a hundred folks helps, yea of all men's help.
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Then is it a greate ouer statelinesse too thrust away our neyghbours after that fashyon, vnder colour that they can nother boote vs nor hurt vs. And it is apparant that wee bee too blynd in so dooing.
Then is it a great over stateliness too thrust away our neighbours After that fashion, under colour that they can neither boot us nor hurt us And it is apparent that we be too blind in so doing.
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But put the cace wee myght say, I passe not for thee, I owe thee nothing:
But put the case we might say, I pass not for thee, I owe thee nothing:
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yit must wee come too God, who is our head.
yet must we come too God, who is our head.
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For when he did put vs intoo this world, he linked vs togither, and would haue vs too serue one another in charitie ▪ and wee knowe there is none other bond of perfection but charitie:
For when he did put us into this world, he linked us together, and would have us too serve one Another in charity ▪ and we know there is none other bound of perfection but charity:
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and charitie bringeth a bondnesse with it. So then, although I owe a man nothing as in respect of him self:
and charity brings a bondnesse with it. So then, although I owe a man nothing as in respect of him self:
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yit doo I owe him somwhat as in respect of God. And that is the thing whertoo Saint Paule bringeth vs backe.
yet do I owe him somewhat as in respect of God. And that is the thing whertoo Saint Paul brings us back.
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As if he should say, Consider with your selues that yee were not created and put intoo the world,
As if he should say, Consider with your selves that ye were not created and put into the world,
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but with condition that yee should serue euery man his neyghbours. Otherwyse, if yee shrinke asyde one from another:
but with condition that ye should serve every man his neighbours. Otherwise, if ye shrink aside one from Another:
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it is lyke as if yee would cut asunder the sinewes of the body, too the intent it should fall in peeces,
it is like as if ye would Cut asunder the sinews of the body, too the intent it should fallen in Pieces,
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yea and that our Lord Iesus Christ who is our head, might haue no more too doo with vs. They then that will needes play the wyld beastes,
yea and that our Lord Iesus christ who is our head, might have no more too do with us They then that will needs play the wild beasts,
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and cannot fynd in their hartes too stoope too any bondnesse too their neyghbours, must go lyue abrode in the wyld woods,
and cannot find in their hearts too stoop too any bondnesse too their neighbours, must go live abroad in the wild woods,
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for they bee not woorthy too lyue among men.
for they be not worthy too live among men.
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For wee see how God hath knit vs toogither, and therby separated vs from the brute beastes,
For we see how God hath knit us together, and thereby separated us from the brutus beasts,
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and yit notwithstanding bound vs one too another.
and yet notwithstanding bound us one too Another.
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Now if wee wyll needs shake off this yoke, is it not a playne bewraying that we thinke not our selues beholden for any thing too our Lord Iesus Christ,
Now if we will needs shake off this yoke, is it not a plain bewraying that we think not our selves beholden for any thing too our Lord Iesus christ,
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and that wee bee loth too bee ruled by his hand, or too submit our selues too the order wherunder he hat• put vs,
and that we be loath too be ruled by his hand, or too submit our selves too the order wherunder he hat• put us,
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and which he would haue too bee kept without breaking? So then, forasmuch as euery of vs is so wedded too himselfe, that wee cannot submit our selues one too another:
and which he would have too be kept without breaking? So then, forasmuch as every of us is so wedded too himself, that we cannot submit our selves one too Another:
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs so too feele them,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us so too feel them,
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as it may drawe vs too trew repentance, and make vs too profit in it from day too day,
as it may draw us too true Repentance, and make us too profit in it from day too day,
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and too examin our myseries in such wyze, as wee may bee moued too call vppon our God for remedie, that he may clenze vs and defend vs from them,
and too examine our miseries in such wyze, as we may be moved too call upon our God for remedy, that he may clenze us and defend us from them,
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vntyll he haue brought vs too the perfection of ryghtuousnesse, which we ought too labour for,
until he have brought us too the perfection of Righteousness, which we ought too labour for,
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and from which wee bee yit farre of, and in the meane whyle he so beare with vs,
and from which we be yet Far of, and in the mean while he so bear with us,
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as wee may not ceasse too haue the priuiledge of calling vppon him as his children,
as we may not cease too have the privilege of calling upon him as his children,
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and also haue wherefore too thanke him through our Lord Iesus Christ, bycause he hath by his holy spirit sealed the adoption in our hartes, wherby he holdeth vs fast too him,
and also have Wherefore too thank him through our Lord Iesus christ, Because he hath by his holy Spirit sealed the adoption in our hearts, whereby he holds us fast too him,
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and that wee may so perseuer in fayth and hope, as wee may euer persist in acknowledging the manifold benefytes which he addeth one vppon another,
and that we may so persever in faith and hope, as we may ever persist in acknowledging the manifold benefits which he adds one upon Another,
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and learne too receyue them so at his hand, as they may be made holy vntoo vs, both by fayth and thanksgiuing.
and Learn too receive them so At his hand, as they may be made holy unto us, both by faith and thanksgiving.
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That it may please him too graunt this grace, not onely too vs, but also too all people and Nations of the earth. &c.
That it may please him too grant this grace, not only too us, but also too all people and nations of the earth. etc.
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The.xxxix. Sermon, which is the seuenth vppon the fifth Chapter. 22. VVyues, bee subiect too your husbandes, as too our Lord.
The xxxix Sermon, which is the Seventh upon the fifth Chapter. 22. VVyues, be Subject too your Husbands, as too our Lord.
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23. For the husband is the head of the vvyfe, as Christ is the head of the Church,
23. For the husband is the head of the wife, as christ is the head of the Church,
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and lykewise is he the sauiour of the bodye. 24. Therefore as the Church is subiect vntoo Christ:
and likewise is he the Saviour of the body. 24. Therefore as the Church is Subject unto christ:
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so also let vvyues bee subiect to their husbands in all things:
so also let wives be Subject to their Husbands in all things:
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25. Yee husbandes loue your vvyues, as Christ loued the Church, and gaue himselfe for it.
25. Ye Husbands love your wives, as christ loved the Church, and gave himself for it.
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26. Too sanctify it, clenzing it in the vvashing of vvater through the vvoord.
26. Too sanctify it, cleansing it in the washing of water through the word.
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And what is the way too bring that too passe, but too vse gentlenesse and myldnesse,
And what is the Way too bring that too pass, but too use gentleness and mildness,
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WEe haue seene heertoofore how euery of vs is subiect too his neyghbours, and that wee cannot otherwyse lyue one with another,
we have seen heertoofore how every of us is Subject too his neighbours, and that we cannot otherwise live one with Another,
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than by dooing some duetie as of subiection.
than by doing Some duty as of subjection.
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And forasmuch as that mislyketh vs, bycause euery of vs coueteth too bee aboue his fellowes,
And forasmuch as that misliketh us, Because every of us covets too be above his Fellows,
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and wee set so much store by that loftinesse, that it is hard for vs too stoope:
and we Set so much store by that loftiness, that it is hard for us too stoop:
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wee haue seene also that if wee feare God, wee must not thinke it straunge, that wee should submit our selues too our neyghbours,
we have seen also that if we Fear God, we must not think it strange, that we should submit our selves too our neighbours,
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for God created vs with that condition.
for God created us with that condition.
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Yee see then in generall, that charitie doth so bynd vs one too another, that we ought not too disedeyne this man,
Ye see then in general, that charity does so bind us one too Another, that we ought not too disedeyne this man,
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nor too loth that man, or too count the third man vnworthie to haue any seruice done vnto him.
nor too loath that man, or too count the third man unworthy to have any service done unto him.
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For as in respect of God, wee must eyther bow downe our necke, or else our stubbornnesse wil turne too our decay.
For as in respect of God, we must either bow down our neck, or Else our stubbornness will turn too our decay.
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And now Saint Paule passeth further, and sheweth that there are certein degrees among men. For although the foresayd rule doo stand generally:
And now Saint Paul passes further, and shows that there Are certain Degrees among men. For although the foresaid Rule do stand generally:
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that is too wit, that euery of vs must indeuer too performe his duetie:
that is too wit, that every of us must endeavour too perform his duty:
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yit notwithstanding, there is also a greater subiection particularly of the sonne too the father, of the wyfe too hir husband,
yet notwithstanding, there is also a greater subjection particularly of the son too the father, of the wife too his husband,
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and of vnderlings too their superiours, than there is indifferently among al men.
and of underlings too their superiors, than there is indifferently among all men.
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I haue told you ere this, that there is a brotherood euen betweene the furthest straungers on the earth,
I have told you ere this, that there is a brotherood even between the furthest Strangers on the earth,
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bycause they bee all of one common nature, and euery man must needes acknowledge himself indetted too other.
Because they be all of one Common nature, and every man must needs acknowledge himself indebted too other.
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Howbeeit when God hath knit folkes togither in a streyter and holyer band: euery man must looke neerlyer to himself.
Howbeit when God hath knit folks together in a streyter and Holier band: every man must look neerlyer to himself.
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For when a wyfe is matched too hir husband, shee is giuen him for a help,
For when a wife is matched too his husband, she is given him for a help,
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and shee is a part of his bodie. Also there is a speciall subiection, so that although the husband bee superiour in authoritie:
and she is a part of his body. Also there is a special subjection, so that although the husband be superior in Authority:
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yit is that no let but that he also is bound too his wyfe: for shee is his companion both too lyue and dye with him.
yet is that no let but that he also is bound too his wife: for she is his Companion both too live and die with him.
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Lykewyse is it with children towardes their fathers, and with fathers towardes their children, eche one in his behalfe and calling:
Likewise is it with children towards their Father's, and with Father's towards their children, eke one in his behalf and calling:
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as subiects towardes theyr princes and superiors, and seruantes towardes their maysters.
as Subjects towards their Princes and superiors, and Servants towards their masters.
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Yee se then that the thing which we haue to treate of as now, is, that we must generally liue in charitie one with another, indeuering too discharge the duetie that God byndes vs too, according too our abilitie:
Ye see then that the thing which we have to Treat of as now, is, that we must generally live in charity one with Another, endeavouring too discharge the duty that God binds us too, according too our ability:
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and therewithal, not de•pyze the order that God hath set among vs, but rather bee prouoked so much the more too doo our duetie, knowing that if wee refuze that condition, wee make warre ageinst God.
and therewithal, not de•pyze the order that God hath Set among us, but rather be provoked so much the more too do our duty, knowing that if we refuse that condition, we make war against God.
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And now let vs come too mariage: which is not a thing ordeyned by men.
And now let us come too marriage: which is not a thing ordained by men.
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Wee knowe that God is the author of it, and that it is solemnized in his name,
we know that God is the author of it, and that it is solemnized in his name,
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and the Scripture sayeth, it is a holy couenant, and therefore dooth it call it diuine.
and the Scripture Saith, it is a holy Covenant, and Therefore doth it call it divine.
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Now then, if a wyfe bee stubborne and froward, and cannot fynd in hir hart too beare the yoke:
Now then, if a wife be stubborn and froward, and cannot find in his heart too bear the yoke:
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although shee doo wrong too hir husband, yit dooth shee more wrong too God. And why? For it is his will that that bond should bee inuiolable:
although she do wrong too his husband, yet doth she more wrong too God. And why? For it is his will that that bound should be inviolable:
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and behold, a mortall creature will needes breake it, and plucke it asunder. Wee see then that in so doing, shee bendeth hirselfe ageinst God.
and behold, a Mortal creature will needs break it, and pluck it asunder. we see then that in so doing, she bendeth herself against God.
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On the other syde, when the man will needes rule after his owne lyking and fancie,
On the other side, when the man will needs Rule After his own liking and fancy,
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and despyze his wyfe, or vs• hir cruelly and tyrantly: he sheweth himselfe too despyze God, and too defye him openly.
and despyze his wife, or vs• his cruelly and tyrantly: he shows himself too despyze God, and too defy him openly.
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For he ought too knowe too what end he was created, what the state of wedlocke is,
For he ought too know too what end he was created, what the state of wedlock is,
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and what lawe God hath set in it.
and what law God hath Set in it.
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The thing therefore which Saint Paule calleth vs vntoo, is that in all states wee should haue regard of God.
The thing Therefore which Saint Paul calls us unto, is that in all states we should have regard of God.
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For so long as our eyes rest vppon them with whom wee bee conuersant, surely wee shall alwayes fynd excuces ynow & too many, to exempt our selues from all lawe.
For so long as our eyes rest upon them with whom we be conversant, surely we shall always find excuces enough & too many, to exempt our selves from all law.
p-acp av j c-acp po12 n2 vvi p-acp pno32 p-acp ro-crq pns12 vbb j, av-j pns12 vmb av vvi n2 av-d cc av d, pc-acp vvi po12 n2 p-acp d n1.
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The husband may alledge, I haue a spytfull and stubborne wyfe:
The husband may allege, I have a spytfull and stubborn wife:
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or else shee is proud, and coy ▪ or hath a wicked head of hir owne: or else is talkatiue.
or Else she is proud, and coy ▪ or hath a wicked head of his own: or Else is talkative.
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Agein, another perhappes is a drunkard, another an ydle huzwyfe, & another of some other leaud disposition.
Again, Another perhaps is a drunkard, Another an idle huzwyfe, & Another of Some other lewd disposition.
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To be short, there is not that man which may not haue some colour, if hee keepe not the faythfulnesse and honestie of mariage, as becommeth him.
To be short, there is not that man which may not have Some colour, if he keep not the faithfulness and honesty of marriage, as becomes him.
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The wyfe also for hir part shal not bee vnprouyded.
The wife also for his part shall not be unprovided.
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For now and then hir husband may hap too bee testie and riottous, and too haue small regard wheretoo God hath called them.
For now and then his husband may hap too be testy and riotous, and too have small regard whereto God hath called them.
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Some are ill husbandes and hunters of Tauernes (and ale houses:) or else playe the vnthriftes in gaming and lyght behaueour.
some Are ill Husbands and Hunters of Taverns (and ale houses:) or Else play the unthrifts in gaming and Light behaviour.
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Some are whoremongers, some gluttons, and some drunkardes. And so euery woman myght pretende some excuce too exempt hirself from hir dewtie.
some Are whoremongers, Some gluttons, and Some drunkards. And so every woman might pretend Some excuce too exempt herself from his duty.
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But when wee come too God, wee must bee fayne too cast our heades in our bozom,
But when we come too God, we must be fain too cast our Heads in our bozom,
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Although the men misbehaue themselues on the one syde, and the women on the other ▪ yit wil not God haue the mariage to be brokē or dissolued therby, sauing the diuorce (I meane) which our Lord Iesus declareth.
Although the men misbehave themselves on the one side, and the women on the other ▪ yet will not God have the marriage to be broken or dissolved thereby, Saving the divorce (I mean) which our Lord Iesus Declareth.
cs dt n2 vvi px32 p-acp dt crd n1, cc dt n2 p-acp dt n-jn ▪ av vmb xx np1 vhi dt n1 pc-acp vbi vvn cc vvn av, vvg dt n1 (pns11 vvb) r-crq po12 n1 np1 vvz.
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But the (other) vyces that are in a husband must not impeache the wyues subiection & obedience vnto him.
But the (other) vices that Are in a husband must not impeach the wives subjection & Obedience unto him.
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Agein, though the wyfe bee not found to bee as shee ought too bee, yit may not the husband shake hir of,
Again, though the wife be not found to be as she ought too be, yet may not the husband shake his of,
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and rid his handes of hir, what shift soeuer he alledge:
and rid his hands of his, what shift soever he allege:
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but Gods ordinance must alwayes stand firme, and the bond which wee haue by his woord, must be inuiolable.
but God's Ordinance must always stand firm, and the bound which we have by his word, must be inviolable.
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This is the thing that wee haue too remember vppon that sentence. The world seeth how ill this lesson is put in vre:
This is the thing that we have too Remember upon that sentence. The world sees how ill this Lesson is put in use:
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but wee must consider, that the roote of the mischeef is, that in mariage fewe or none haue an eye vntoo God.
but we must Consider, that the root of the mischief is, that in marriage few or none have an eye unto God.
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In deede Gods name shall runne roundly ynough, and euen the wickeddest could fynd in their harts that he should blisse them & make them to prosper:
In deed God's name shall run roundly enough, and even the wickedest could find in their hearts that he should bliss them & make them to prosper:
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but that in their marying they put themselues intoo his hand and guyding, and call vppon him vnfeynedly:
but that in their marrying they put themselves into his hand and guiding, and call upon him vnfeynedly:
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that is no poynt of their meaning. Some seeke welth and gayne, and othersome pleasure and voluptuousnesse.
that is no point of their meaning. some seek wealth and gain, and Othersome pleasure and voluptuousness.
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In lyke cace is it with the women.
In like case is it with the women.
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And no maruell though the ende bee out of all order, when the beginning was so out of square.
And no marvel though the end be out of all order, when the beginning was so out of square.
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For God must needs bee reuenged on his part, when he is so lyghtly esteemed and despyzed.
For God must needs be revenged on his part, when he is so lightly esteemed and despyzed.
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Therfore let vs learne too mark well this lesson of Saint Paules, that lyke as mariage was ordeyned of God:
Therefore let us Learn too mark well this Lesson of Saint Paul's, that like as marriage was ordained of God:
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so they that are too enter intoo it, must betake themselues wholy vntoo him, and make him their refuge, knowing that it is he which byndeth the man and the wyfe the one too the other,
so they that Are too enter into it, must betake themselves wholly unto him, and make him their refuge, knowing that it is he which bindeth the man and the wife the one too the other,
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and which knitteth them toogither, and therfore that eyther of them looke too their owne dewtie.
and which knits them together, and Therefore that either of them look too their own duty.
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Wheras he sayeth concerning wyues, that they owe subiection too their husbands: wee haue too mark, that this subiection is dubble.
Whereas he Saith Concerning wives, that they owe subjection too their Husbands: we have too mark, that this subjection is double.
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For man was alredie the head of the woman euen before the sin and fall of Eue and Adam.
For man was already the head of the woman even before the since and fallen of Eue and Adam.
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And Saint Paule alledging the same reason, too shew that it is not meete that the wyfe should reigne in equall degree with hir husband, sayth, that the man came not of the woman, And Saint Paul alleging the same reason, too show that it is not meet that the wife should Reign in equal degree with his husband, say, that the man Come not of the woman,
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but the woman of the man, and that shee is but a peece of his body.
but the woman of the man, and that she is but a piece of his body.
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For God could haue created Eue of the earth as well as he did Adam, but hee would not.
For God could have created Eve of the earth as well as he did Adam, but he would not.
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Nay rather he matched the man and the woman toogither with such condition, that the man knowing his wyfe too bee as his owne substance and flesh, should bee induced therby too loue hir, (as wee shall see agein heereafter:) and that the wyfe knowing hir•elf too haue none other being but of the man, should beare hir subiection paciently, and with a willing mynd.
Nay rather he matched the man and the woman together with such condition, that the man knowing his wife too be as his own substance and Flesh, should be induced thereby too love his, (as we shall see again hereafter:) and that the wife knowing hir•elf too have none other being but of the man, should bear his subjection patiently, and with a willing mind.
uh-x av-c pns31 vvd dt n1 cc dt n1 av p-acp d n1, cst dt n1 vvg po31 n1 av vbi p-acp po31 d n1 cc n1, vmd vbi vvn av av vvb png31, (c-acp pns12 vmb vvi av av:) cc cst dt n1 vvg n1 av vhb pix j-jn n1 cc-acp pp-f dt n1, vmd vvi png31 n1 av-j, cc p-acp dt j n1.
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For if the hand being a member of the bodye, shoulde refuze too stande in his owne place,
For if the hand being a member of the body, should refuse too stand in his own place,
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and woulde needes settle itselfe vppon the crowne of the head: what a thing were it:
and would needs settle itself upon the crown of the head: what a thing were it:
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So then if wee looke backe too the creation of man and woman:
So then if we look back too the creation of man and woman:
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the husbande on his syde o•ght too bee induced too loue and cherishe his wyfe as him selfe:
the husband on his side o•ght too be induced too love and cherish his wife as him self:
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and the wyfe seeing shee was taken out of the substance of the man, ought too submit hir selfe quietly vntoo him, as too hir head.
and the wife seeing she was taken out of the substance of the man, ought too submit his self quietly unto him, as too his head.
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But there is also another bond, which dubbleth still the subiection of the wyfe: for wee knowe that shee was beguyled.
But there is also Another bound, which dubbleth still the subjection of the wife: for we know that she was beguiled.
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Women therfore must remember, that in being subiect too their husbands, they receyue the hyre of Eues sin:
Women Therefore must Remember, that in being Subject too their Husbands, they receive the hire of Eues since:
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and they must consider, that if mariage had continued sound and vncorrupt, there had bin nothing but ioy both for man and wyfe.
and they must Consider, that if marriage had continued found and uncorrupt, there had been nothing but joy both for man and wife.
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For knowe that things were blissed of God, and there was not any thing which shoulde not haue turned too gladnesse and felicitie.
For know that things were Blessed of God, and there was not any thing which should not have turned too gladness and felicity.
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But now although Gods blissings shyne foorth euery where bothe aboue and beneathe:
But now although God's blessings shine forth every where both above and beneath:
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yit are there alwayes tokens of cursing imprinted in them, so as wee cannot behold nother heauen nor earth,
yet Are there always tokens of cursing imprinted in them, so as we cannot behold neither heaven nor earth,
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nor any other creature, but wee may partly perceyue that God is become a straunger too vs,
nor any other creature, but we may partly perceive that God is become a stranger too us,
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bycause our father Adam fell from that noble and excellent state, wheruntoo he was created afore.
Because our father Adam fell from that noble and excellent state, wheruntoo he was created afore.
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This is too bee seene euery where in all things, and specially in mariage. For women ought too feele the frute of their sinnes:
This is to be seen every where in all things, and specially in marriage. For women ought too feel the fruit of their Sins:
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and men feele ynough of it for their parte.
and men feel enough of it for their part.
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For surely if Eue and Adam had continued in the ryghtuousnesse that God had giuen them, the whole state of this earthly lyfe had bin as a Paradise,
For surely if Eue and Adam had continued in the Righteousness that God had given them, the Whole state of this earthly life had been as a Paradise,
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and mariage had bin so beautifyed, that man and wyfe being matched toogither, should haue liued in such accord,
and marriage had been so beautified, that man and wife being matched together, should have lived in such accord,
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as wee see the Angels of heauen doo, among whom there is nothing but peace & brotherly loue,
as we see the Angels of heaven do, among whom there is nothing but peace & brotherly love,
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and euē so had it bin (with vs.) Therfore as now when a man hath a curst and shreud wyfe, whom he cannot weeld by any meanes:
and even so had it been (with us) Therefore as now when a man hath a cursed and shrewd wife, whom he cannot wield by any means:
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he must consider with him self, Lo heere the frutes of original sin, and of the corruption that is in my self.
he must Consider with him self, Lo Here the fruits of original since, and of the corruption that is in my self.
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And the wyfe also on hir side must think, good reason it is that I should receyue the payment that commeth of my disobedience towards God,
And the wife also on his side must think, good reason it is that I should receive the payment that comes of my disobedience towards God,
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for that I hild not my self in his awe. Thus much concerning the woord subiection, which is set downe heere.
for that I held not my self in his awe. Thus much Concerning the word subjection, which is Set down Here.
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Now Saint Paule in saying, As too the Lord, meaneth not too make men equall with God,
Now Saint Paul in saying, As too the Lord, means not too make men equal with God,
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or with our Lord Iesus Christ: for that were too greate an ouersyght:
or with our Lord Iesus christ: for that were too great an ouersyght:
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but he sheweth that the feare and reuerence which a woman ought too beare vntoo God,
but he shows that the Fear and Reverence which a woman ought too bear unto God,
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and the subiection which shee oweth too hir husband, are twoo things that cannot bee put asunder:
and the subjection which she owes too his husband, Are twoo things that cannot be put asunder:
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lyke as when he exhorted vs erst too link toogither in mutuall subiection: he added this saying, in the feare of God.
like as when he exhorted us erst too link together in mutual subjection: he added this saying, in the Fear of God.
av-j c-acp c-crq pns31 vvd pno12 av av vvi av p-acp j n1: pns31 vvd d n-vvg, p-acp dt n1 pp-f np1.
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And why? For if wee pretend too honour God, and to obey him, and in the meane whyle reiect and despyze our neyghbours,
And why? For if we pretend too honour God, and to obey him, and in the mean while reject and despyze our neighbours,
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so as euery of vs is wedded too him self, and will needs be exempted from all lawe and rule: it is too grosse hipocrisie.
so as every of us is wedded too him self, and will needs be exempted from all law and Rule: it is too gross hypocrisy.
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Also if a wyfe pretend neuer so great deuotion, and seeme too bee throughly seasoned with the feare of God,
Also if a wife pretend never so great devotion, and seem too be thoroughly seasoned with the Fear of God,
av cs dt n1 vvb av av j n1, cc vvi av vbi av-j vvn p-acp dt n1 pp-f np1,
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and in the meane whyle bee a feend, so as there is nothing but scolding and brauling,
and in the mean while be a fiend, so as there is nothing but scolding and brawling,
cc p-acp dt j n1 vbi dt n1, av c-acp pc-acp vbz pix p-acp j-vvg cc j-vvg,
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and wrangling, and such other thinges with hir at home in hir owne house: therin shee shewes hir selfe not too haue one sparke of the feare of God,
and wrangling, and such other things with his At home in his own house: therein she shows his self not too have one spark of the Fear of God,
cc j-vvg, cc d j-jn n2 p-acp png31 p-acp n1-an p-acp po31 d n1: av pns31 vvz png31 n1 xx av vhi crd n1 pp-f dt n1 pp-f np1,
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forasmuch as shee dooth so holde scorne of hir husband who is hir head, and as it were Gods lieftenant in that behalf.
forasmuch as she doth so hold scorn of his husband who is his head, and as it were God's lieutenant in that behalf.
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Therfore let vs marke that Saint Paule hath not set downe this similitude too match husbandes (who are mortall creatures,
Therefore let us mark that Saint Paul hath not Set down this similitude too match Husbands (who Are Mortal creatures,
av vvb pno12 vvi d n1 np1 vhz xx vvn a-acp d n1 av vvi n2 (r-crq vbr j-jn n2,
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yea & very woormes of the earth) in equall degree with Iesus Christ:
yea & very worms of the earth) in equal degree with Iesus christ:
uh cc j n2 pp-f dt n1) p-acp j-jn n1 p-acp np1 np1:
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but too shewe breefly, that forasmuch as our Lord Iesus hath authoritie ouer mariage, men must haue an eye vntoo him,
but too show briefly, that forasmuch as our Lord Iesus hath Authority over marriage, men must have an eye unto him,
cc-acp av vvi av-j, cst av p-acp po12 n1 np1 vhz n1 p-acp n1, n2 vmb vhi dt n1 p-acp pno31,
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and euery person submit himselfe paciently, bycause no man can refuze his part, without despizing of him which wyll haue wedlocke maynteyned with mutuall dewtie,
and every person submit himself patiently, Because no man can refuse his part, without despizing of him which will have wedlock maintained with mutual duty,
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so as the man loue his wyfe, and the wyfe be subiect too hir husband. That is the pith of the matter which wee haue too remember vppon this streyne.
so as the man love his wife, and the wife be Subject too his husband. That is the pith of the matter which we have too Remember upon this streyne.
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Now then let wyues looke well too their dewties, and vnderstand that when they contend with their husbandes, it is all one as if they would reiect God ▪ bycause he hath not created them otherwyse than with condition,
Now then let wives look well too their duties, and understand that when they contend with their Husbands, it is all one as if they would reject God ▪ Because he hath not created them otherwise than with condition,
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Trew it is that they will bee soo proud and stately, as to say, Should my husband haue my head vnder his girdle? Yea,
True it is that they will be so proud and stately, as to say, Should my husband have my head under his girdle? Yea,
j pn31 vbz d pns32 vmb vbi av j cc j, c-acp pc-acp vvi, vmd po11 n1 vhb po11 n1 p-acp po31 n1? uh,
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but the wyfe that dooth so, sheweth that shee is loth that God should haue any authoritie ouer hir,
but the wife that doth so, shows that she is loath that God should have any Authority over his,
cc-acp dt n1 cst vdz av, vvz cst pns31 vbz j cst np1 vmd vhi d n1 p-acp png31,
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and would fayne put Gods Lawe vnder hir foote.
and would fain put God's Law under his foot.
cc vmd av-j vvi npg1 n1 p-acp png31 n1.
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Howbeeit, forasmuch as there is none other shift but women must needes stoope, and vnderstand that the ruine and confuzion of all mankynd came in on their syde,
Howbeit, forasmuch as there is none other shift but women must needs stoop, and understand that the ruin and confuzion of all mankind Come in on their side,
a-acp, av c-acp pc-acp vbz pix j-jn n1 p-acp n2 vmb av vvi, cc vvi d dt n1 cc n1 pp-f d n1 vvd p-acp p-acp po32 n1,
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and that through them wee bee all forlorne, and accu•sed, and banished the kingdome of heauen:
and that through them we be all forlorn, and accu•sed, and banished the Kingdom of heaven:
cc cst p-acp pno32 pns12 vbb av-d vvn, cc vvn, cc vvd dt n1 pp-f n1:
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when women (say I) doo vnderstand that all this came of Eue and of the womankynd, (as Saint Paul telleth vs in another place:) there is none other way for them but too stoope, and too beare paciently the subiection that God hath layd vppon them, which is nothing else but a warning too them too keepe themselues lowely and myld.
when women (say I) do understand that all this Come of Eue and of the womankynd, (as Saint Paul Telleth us in Another place:) there is none other Way for them but too stoop, and too bear patiently the subjection that God hath laid upon them, which is nothing Else but a warning too them too keep themselves lowly and mild.
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But if they lyft vp themselues ageinst their husbandes, and cannot fynd in theyr hartes too bee ruled by them:
But if they lift up themselves against their Husbands, and cannot find in their hearts too be ruled by them:
p-acp cs pns32 vvd a-acp px32 p-acp po32 n2, cc vmbx vvi p-acp po32 n2 av vbi vvn p-acp pno32:
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it is as it were a setting of their seales too the sinne of Adam and Eue,
it is as it were a setting of their Seals too the sin of Adam and Eue,
pn31 vbz c-acp pn31 vbdr dt vvg pp-f po32 n2 av dt n1 pp-f np1 cc np1,
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and too the disobedience by them committed, too declare that they be not willing that God should heale that wound agein, notwithstanding that it bee deadly.
and too the disobedience by them committed, too declare that they be not willing that God should heal that wound again, notwithstanding that it be deadly.
cc av dt n1 p-acp pno32 vvn, av vvb cst pns32 vbb xx j cst np1 vmd vvi d n1 av, c-acp cst pn31 vbb j.
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Now, when they doo so make warre ageinst the grace of God:
Now, when they do so make war against the grace of God:
av, c-crq pns32 vdi av vvi n1 p-acp dt n1 pp-f np1:
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what can come of it but vtter confuzion? But the wyues that are leaud headed, will not think of that:
what can come of it but utter confuzion? But the wives that Are lewd headed, will not think of that:
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but yit is it registred before God, and they must bee fayne too yeeld an account of it too their vtter confuzion.
but yet is it registered before God, and they must be fain too yield an account of it too their utter confuzion.
cc-acp av vbz pn31 vvn p-acp np1, cc pns32 vmb vbi j av vvi dt n1 pp-f pn31 av po32 j n1.
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And therefore let vs looke that wee keepe this warning better, too the end that euery man may glorify God in his owne house.
And Therefore let us look that we keep this warning better, too the end that every man may Glorify God in his own house.
cc av vvb pno12 vvi cst pns12 vvb d n-vvg jc, av dt n1 cst d n1 vmb vvi np1 p-acp po31 d n1.
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Also let the husbandes thinke vppon their duety.
Also let the Husbands think upon their duty.
av vvb dt n2 vvb p-acp po32 n1.
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For although (to speake properly) they be not subiect to their wyues, bycause their wyues haue no authoritie ouer them:
For although (to speak properly) they be not Subject to their wives, Because their wives have no Authority over them:
p-acp cs (p-acp vvi av-j) pns32 vbb xx j-jn p-acp po32 n2, c-acp po32 n2 vhb dx n1 p-acp pno32:
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yit are they aduaunced too that honor of superioritie with certeyne conditions:
yet Are they advanced too that honour of superiority with certain conditions:
av vbr pns32 vvn av d n1 pp-f n1 p-acp j n2:
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namely that they should not bee cruell towardes their wyues, nor thinke all things graunted and lawfull which they lift,
namely that they should not be cruel towards their wives, nor think all things granted and lawful which they lift,
av cst pns32 vmd xx vbi j p-acp po32 n2, ccx vvb d n2 vvn cc j r-crq pns32 vvb,
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but that their authority should rather bee a companionship than a kingship.
but that their Authority should rather be a companionship than a kingship.
cc-acp cst po32 n1 vmd av-c vbi dt n1 cs dt n1.
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For doubtlesse the husband in not his wyues head, too oppresse hir, or too make none account of hir:
For doubtless the husband in not his wives head, too oppress his, or too make none account of his:
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but let him vnderstand, that the authority which he hath, dooth bynd him so much the more too hir.
but let him understand, that the Authority which he hath, doth bind him so much the more too his.
cc-acp vvb pno31 vvi, cst dt n1 r-crq pns31 vhz, vdz vvi pno31 av av-d dt av-dc av png31.
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For seeing he is the head, he ought too haue discretion and skill how too guyde his wyfe and his houshold.
For seeing he is the head, he ought too have discretion and skill how too guide his wife and his household.
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and too beare discreetly with the frayltie which he knoweth too bee in his wyfe, according as Saint Peter exhorteth vs. Yee see then that husbandes must so requyre obedience at their wyues handes,
and too bear discreetly with the frailty which he Knoweth too be in his wife, according as Saint Peter exhorteth us Ye see then that Husbands must so require Obedience At their wives hands,
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as they themselues must therwithall doo their owne duetie, and consider that they shall not bee borne with before God,
as they themselves must therewithal do their own duty, and Consider that they shall not be born with before God,
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if they giue their wyues cause too lifte vp themselues so ageinst them.
if they give their wives cause too lift up themselves so against them.
cs pns32 vvb po32 ng1 n1 av vvn a-acp px32 av p-acp pno32.
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For it is certein that if the husband deale discretly and vpryghtly, the wyfe shall stoope too him,
For it is certain that if the husband deal discreetly and vpryghtly, the wife shall stoop too him,
p-acp pn31 vbz j cst cs dt n1 vvi av-j cc av-j, dt n1 vmb vvi av pno31,
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and our Lord will so dispoze hir hart, as the house shal bee quietly guyded. But the first and cheefe poynt is, that God bee called vppon.
and our Lord will so dispoze his heart, as the house shall be quietly guided. But the First and chief point is, that God be called upon.
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For though a man vse all the meanes that can bee, yit if he trust to his owne wit, he shall but loose his tyme.
For though a man use all the means that can be, yet if he trust to his own wit, he shall but lose his time.
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And why? Bycause God will laugh his presumption too scorne.
And why? Because God will laugh his presumption too scorn.
cc q-crq? c-acp np1 vmb vvi po31 n1 av n1.
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But if husbandes consider that God holdeth folkes hartes in his hand, and boweth them as he listeth,
But if Husbands Consider that God holds folks hearts in his hand, and boweth them as he lists,
p-acp cs n2 vvb cst np1 vvz ng2 n2 p-acp po31 n1, cc vvz pno32 c-acp pns31 vvz,
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and thereuppon doo pray him too giue them grace and power too win their wyues, that they may agree with them, and humble themselues too them:
and thereupon do pray him too give them grace and power too win their wives, that they may agree with them, and humble themselves too them:
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them shall they perceyue that God woorketh in that behalfe. But most commonly it is to be seene, that men deale roughly with their wyues,
them shall they perceive that God worketh in that behalf. But most commonly it is to be seen, that men deal roughly with their wives,
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and thinke too win them by playing the termagauntes, so as they sticke not too brooze their bodies,
and think too win them by playing the termagants, so as they stick not too brooze their bodies,
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yea somtymes that the blud followes. These are hangmen and tormentors that will so martir their wyues:
yea sometimes that the blood follows. These Are hangmen and tormentors that will so Martyr's their wives:
uh av d dt n1 vvz. d vbr n2 cc n2 cst vmb av ng1 po32 n2:
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asd yit notwithstanding they will alledge the superioritie that God hath giuen them. That superioritye is not diuelish, nother serueth it too make men lyke brute beastes:
asd yet notwithstanding they will allege the superiority that God hath given them. That superiority is not devilish, neither serveth it too make men like brutus beasts:
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but too maynteyne good order and gouernment. But the women on their syde doo for the most part inharden themselues:
but too maintain good order and government. But the women on their side do for the most part inharden themselves:
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and when rhey are too marrie, they neuer thinke vppon the things that God sheweth and teacheth them by his woord:
and when rhey Are too marry, they never think upon the things that God shows and Teaches them by his word:
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hardly shal a man fynd one among a hundred, that prayeth vntoo God when shee is vppon the poynt of mariage.
hardly shall a man find one among a hundred, that Prayeth unto God when she is upon the point of marriage.
av vmb dt n1 vvi pi p-acp dt crd, cst vvz p-acp np1 c-crq pns31 vbz p-acp dt n1 pp-f n1.
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No boubt but they heare it well ynough sayd, that the husband must be the head:
No boubt but they hear it well enough said, that the husband must be the head:
dx n1 cc-acp pns32 vvb pn31 av av-d vvn, cst dt n1 vmb vbi dt n1:
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and (they themselues will say,) very well:
and (they themselves will say,) very well:
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it is true, that if I haue a husband, he must bee aboue mee, for so is the fashyon of the world, and I must abyde it.
it is true, that if I have a husband, he must be above me, for so is the fashion of the world, and I must abide it.
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But in the meane whyle there shalbee such ouerweening, or rather diuelish stoutnesse in them,
But in the mean while there shalbe such overweening, or rather devilish stoutness in them,
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Too bee short, without the sonne of God, there is nothing but scattering heere beneathe.
Too be short, without the son of God, there is nothing but scattering Here beneath.
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as they could fynd in their hartes too plucke God out of his seate, and they would fayne that this matter which wee reade now, were razed out (of the Scripture,) too the intent they myght not bee subiect too it.
as they could find in their hearts too pluck God out of his seat, and they would fain that this matter which we read now, were razed out (of the Scripture,) too the intent they might not be Subject too it.
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Yea and they make a confederacie among themselues in that cace, saying:
Yea and they make a confederacy among themselves in that case, saying:
uh cc pns32 vvb dt n1 p-acp px32 p-acp d n1, vvg:
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tush, I warrant thee, I will hold myne owne, and if my husband play the Churle with mee, he shall well perceyue that I passe not for it,
tush, I warrant thee, I will hold mine own, and if my husband play the Churl with me, he shall well perceive that I pass not for it,
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and I will hold him at a bay so long, that when he sees he doth but looze his labour, he shalbe fayne to giue ouer his game, and too let mee alone.
and I will hold him At a bay so long, that when he sees he does but looze his labour, he shall fain to give over his game, and too let me alone.
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After this manner (say I) doo women begin too enter intoo huswyfrye, so as a man shal scar•ly fynd one among a hundred, which is not of that mynd,
After this manner (say I) do women begin too enter into huswyfrye, so as a man shall scar•ly find one among a hundred, which is not of that mind,
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and dooth not fully determine vppon it. Also the husband on his syde thinks thus: Tush, let mee alone, I will compasse hir well ynough.
and doth not Fully determine upon it. Also the husband on his side thinks thus: Tush, let me alone, I will compass his well enough.
cc vdz xx av-j vvi p-acp pn31. av dt n1 p-acp po31 n1 vvz av: uh, vvb pno11 av-j, pns11 vmb vvi png31 av av-d.
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As who should say, he were God:
As who should say, he were God:
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who hath told vs that there is another maner of discretion too bee vsed in this behalf.
who hath told us that there is Another manner of discretion too be used in this behalf.
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For the way for men too win their wyues, is not too step too them with stoutnesse,
For the Way for men too win their wives, is not too step too them with stoutness,
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and too play the bedlems with them, or too vse tyranny ouer them: none of that geere will boote:
and too play the Bedlams with them, or too use tyranny over them: none of that gear will boot:
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and yit men thinke themselues so wyse in their owne conceyt, that they shall scare their wyues with a grim looke.
and yet men think themselves so wise in their own conceit, that they shall scare their wives with a grim look.
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Too bee short, they dispute of the matter, & in the meane whyle rob God,
Too be short, they dispute of the matter, & in the mean while rob God,
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as though he had reserued nothing to him self, wherby to teach vs to repayre vnto him, to pray him to meeken their harts,
as though he had reserved nothing to him self, whereby to teach us to repair unto him, to pray him to meeken their hearts,
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and to bow them to obedience and myldnesse.
and to bow them to Obedience and mildness.
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Therfore it behoueth vs to remember the lesson so much the better, which is shewed vs heere.
Therefore it behooves us to Remember the Lesson so much the better, which is showed us Here.
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And for the same cause dooth Saint Paule apply the similitude of our Lord Iesus Christ,
And for the same cause doth Saint Paul apply the similitude of our Lord Iesus christ,
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as well too the one side as too the other.
as well too the one side as too the other.
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For he telleth the women that it is for their benefyte too bee so subiect too their Husbands.
For he Telleth the women that it is for their benefit too be so Subject too their Husbands.
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And why? Let vs consider the spirituall state of the Churche.
And why? Let us Consider the spiritual state of the Church.
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How miserable were our state if wee were separated from our Lord Iesus Christ? For we should be bereft of all hope of lyfe, and of all Gods benefyts.
How miserable were our state if we were separated from our Lord Iesus christ? For we should be bereft of all hope of life, and of all God's benefits.
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And although wee inioyed many gifts in this world:
And although we enjoyed many Gifts in this world:
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yit should they turne all too our displeasure, if wee were not members of our Lord Iesus Christ.
yet should they turn all too our displeasure, if we were not members of our Lord Iesus christ.
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For he was sent too gather toogither all things that were scattered afore, insomuch that all our happinesse, ioy,
For he was sent too gather together all things that were scattered afore, insomuch that all our happiness, joy,
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and rest, is too haue Iesus Christ reigning ouer vs and ruling vs. Now then, there must be an answerablenesse hereunto in mariage,
and rest, is to have Iesus christ reigning over us and ruling us Now then, there must be an answerableness hereunto in marriage,
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and the women must vnderstand, that forasmuch as wedlock is as an image of the spirituall vniō, which is betwene vs & the sonne of God:
and the women must understand, that forasmuch as wedlock is as an image of the spiritual Union, which is between us & the son of God:
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it is for their benefyte to be vnder their husbands, & to yeeld thē obedience,
it is for their benefit to be under their Husbands, & to yield them Obedience,
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& that it shalbe much more for their profit, than if they were at libertie too gouerne themselues,
& that it shall much more for their profit, than if they were At liberty too govern themselves,
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and too doo what they li•t, without brydling or controlment.
and too do what they li•t, without brydling or controlment.
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Trew it is that they cannot conceiue it, but who shalbe found wyzer in the end? God,
True it is that they cannot conceive it, but who shall found wyzer in the end? God,
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or Women? If they will needs reply, that it were better for them too bee in no subiection at all too their husbands,
or Women? If they will needs reply, that it were better for them too be in no subjection At all too their Husbands,
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wheras God for all that hath ordeyned otherwyse, yea euen for their welfare, and hath declared and giuen sentence that it is so:
whereas God for all that hath ordained otherwise, yea even for their welfare, and hath declared and given sentence that it is so:
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weene they too get the vpper hand in pleading so ageinst God? Yee see then that Iesus Christ is set downe as the sauyour of the bodie, too the end that wyues should knowe, that God hath preuyded better for their necessities, than they bee aware of.
ween they too get the upper hand in pleading so against God? Ye see then that Iesus christ is Set down as the Saviour of the body, too the end that wives should know, that God hath preuyded better for their necessities, than they be aware of.
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When they haue well chawed their cud, and debated what they can with themselues, and gathered all the reasons that are possible too bee had:
When they have well chawed their cud, and debated what they can with themselves, and gathered all the Reasons that Are possible too be had:
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yit is it certein that they knowe not so well what is for their owne profit,
yet is it certain that they know not so well what is for their own profit,
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as God dooth, who hath put them in subiection too their husbands, yea euen for their owne welfare, too the intent they should bee maynteyned, which otherwyse could not bee.
as God doth, who hath put them in subjection too their Husbands, yea even for their own welfare, too the intent they should be maintained, which otherwise could not be.
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Agein on the other syde, Saint Paule alledgeth our Lord Iesus Christ too the Husbands also, too the intent they should not abuse the authority that is graunted them,
Again on the other side, Saint Paul allegeth our Lord Iesus christ too the Husbands also, too the intent they should not abuse the Authority that is granted them,
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nor breake the frendship which ought too bee maynteyned in wedlocke, by being ouer churlish as they are woont too bee.
nor break the friendship which ought too be maintained in wedlock, by being over churlish as they Are wont too be.
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And the thing that he setteth them downe in our Lord Iesus Christ, by demaunding how he hath loued his Churche:
And the thing that he sets them down in our Lord Iesus christ, by demanding how he hath loved his Church:
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is first and formest that he hath giuen him self for it, and that he spared not himself when he tooke mans flesh vpon him.
is First and formest that he hath given him self for it, and that he spared not himself when he took men Flesh upon him.
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In deede al power and dominion were giuen vnto him, so as all knees must needs bowe before him, (as Saint Paule him self sayeth) and all of vs both greate and small must doo him homage:
In deed all power and dominion were given unto him, so as all knees must needs bow before him, (as Saint Paul him self Saith) and all of us both great and small must do him homage:
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For he is not set in degree of superioritie, but for the benefyte and welfare of his yoke fellowe.
For he is not Set in degree of superiority, but for the benefit and welfare of his yoke fellow.
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but yit notwithstanding, what hath hee doone for his Churche? Listed he too reigne in such sort as too exercyze tyrannie ouer vs? No:
but yet notwithstanding, what hath he done for his Church? Listed he too Reign in such sort as too exercyze tyranny over us? No:
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but contrarily he humbled him self, and wheras he had souerein dominion ouer the Angels of heauen, he became subiect too the Law, and was called a Seruant,
but contrarily he humbled him self, and whereas he had sovereign dominion over the Angels of heaven, he became Subject too the Law, and was called a Servant,
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yea and he was vtterly emptyed for our sakes.
yea and he was utterly emptied for our sakes.
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we should haue cause ynough without going out of our selues, too imploy our selues in prayer and supplication,
we should have cause enough without going out of our selves, too employ our selves in prayer and supplication,
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Now when wee see that God beareth vs so inestimable loue in our Lord Iesus Christ, that he hath put himselfe in the person of a husband,
Now when we see that God bears us so inestimable love in our Lord Iesus christ, that he hath put himself in the person of a husband,
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and voutsafed that wee should bee as a wyfe vntoo him:
and vouchsafed that we should be as a wife unto him:
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I say, when wee see that, should we now which are but woormes of the earth and a thing of nothing, refuze too follow the example of the sonne of God, who had no regard of his heauenly glory and maiestie, too the end too abace himselfe in such wyse for our sakes? So then, it is ynough too meeken the hartes both of the one partie and of the other,
I say, when we see that, should we now which Are but worms of the earth and a thing of nothing, refuse too follow the Exampl of the son of God, who had no regard of his heavenly glory and majesty, too the end too abase himself in such wise for our sakes? So then, it is enough too meeken the hearts both of the one party and of the other,
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if there be not too beastly leaudnesse, or rather stark diuelishnesse as wel in the husbands as in the wyues.
if there be not too beastly leaudnesse, or rather stark diuelishnesse as well in the Husbands as in the wives.
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For considering that our Lord Iesus Christ dyd so abace himselfe, for the loue that he bare vnto vs which are but carions and nothing woorth:
For considering that our Lord Iesus christ did so abase himself, for the love that he bore unto us which Are but carrions and nothing worth:
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and also hath told vs that there is nothing better, than for the wyues too bee subiect too their husbandes,
and also hath told us that there is nothing better, than for the wives too be Subject too their Husbands,
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and the husbandes too beare with their wyues:
and the Husbands too bear with their wives:
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if that moue them not, it is a signe that they bee too beastly hygh mynded,
if that move them not, it is a Signen that they be too beastly high minded,
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or rather that there is nother wit nor reason in them.
or rather that there is neither wit nor reason in them.
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For were there but one drop, surely the thing that Saint Paul telleth vs, ought too make vs amend all things, that myght hinder the doing of our dewties,
For were there but one drop, surely the thing that Saint Paul Telleth us, ought too make us amend all things, that might hinder the doing of our duties,
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as well on the one syde as on the other. And were this well regarded: doubtlesse men shoulde see much more quietnesse in their houses then they doo:
as well on the one side as on the other. And were this well regarded: doubtless men should see much more quietness in their houses then they do:
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and man and wyfe should not bee as Cattes and Dogges in snatching and byting one at another.
and man and wife should not be as Cats and Dogs in snatching and biting one At Another.
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But the very mischeefe is, that a man can see no feare of God among them.
But the very mischief is, that a man can see no Fear of God among them.
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For ought not men too call too mynd both euening and morning, the grace that is shewed vntoo vs by the comming of our Lord Iesus Christ? And when all toogither had well thought on it,
For ought not men too call too mind both evening and morning, the grace that is showed unto us by the coming of our Lord Iesus christ? And when all together had well Thought on it,
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and set their myndes too it, the maryed men ought also too thinke (particularly) with themselues, to what end hath God shewed himselfe so louing,
and Set their minds too it, the married men ought also too think (particularly) with themselves, to what end hath God showed himself so loving,
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so kynd, and so pitifull towardes mee? Seeyng he hath aduaunced mee too such dignitie, it is good reason that I should fashion my selfe lyke vntoo him.
so kind, and so pitiful towards me? Seeing he hath advanced me too such dignity, it is good reason that I should fashion my self like unto him.
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Now he will haue mee too behaue my selfe towardes my wyfe, as Iesus Christ hath behaued himselfe towardes mee.
Now he will have me too behave my self towards my wife, as Iesus christ hath behaved himself towards me.
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Is not this ynough too breake the hartes that were as hard as stone, yea or as steele? Yis surely.
Is not this enough too break the hearts that were as hard as stone, yea or as steel? Yis surely.
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Likewise if the women on their syde were myndfull of their redemption and saluation:
Likewise if the women on their side were mindful of their redemption and salvation:
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then should their hard hartes needes bee softened, and they would not harden themsel•es any more too such stubbornnesse,
then should their hard hearts needs be softened, and they would not harden themsel•es any more too such stubbornness,
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as they doo, but they would submit themselues too the yoke of our Lord Iesus Christ, that they myght bee parttakers of the benefyte which he hath purchaced for them by his death and passion.
as they do, but they would submit themselves too the yoke of our Lord Iesus christ, that they might be partakers of the benefit which he hath purchased for them by his death and passion.
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Wee see then that when the grace of our Lord Iesus Christ is preached too vs indifferently:
we see then that when the grace of our Lord Iesus christ is preached too us indifferently:
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most men gayne nothing by it, for they forsake it in all their lyfe.
most men gain nothing by it, for they forsake it in all their life.
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And by the way wee haue too marke further, that although husbandes bee froward, and wyues vntoward too bee ruled, yea and vtterly vncorrigible:
And by the Way we have too mark further, that although Husbands be froward, and wives untoward too be ruled, yea and utterly uncorrigible:
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yit is that no release too them, that eyther of them both should not doo their duetie. As for example:
yet is that no release too them, that either of them both should not do their duty. As for Exampl:
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It may bee, that if a husband had a gentle and tractable wyfe (as I touched afore,) he on his syde could beare with hir,
It may be, that if a husband had a gentle and tractable wife (as I touched afore,) he on his side could bear with his,
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and there should bee a maruelous good lyking and lyfe betwixt them.
and there should be a marvelous good liking and life betwixt them.
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But peraduenture one man will say, he hath a drunkard or a glutton, another, that his wyfe is giuen too garishnesse and ouer much brauery,
But Peradventure one man will say, he hath a drunkard or a glutton, Another, that his wife is given too garishness and over much bravery,
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so as all that shee can rap and rend, is too little too trim hir and decke hir withall:
so as all that she can rap and rend, is too little too trim his and deck his withal:
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and another, that his wyfe is an ydle huzwyfe, and will doo nothing. Well, these things may haue some colour before men:
and Another, that his wife is an idle huzwyfe, and will do nothing. Well, these things may have Some colour before men:
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yea and (as I sayd afore) if the matter concerned but the parties themselues:
yea and (as I said afore) if the matter concerned but the parties themselves:
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euery of them myght haue their defence at hand, to cast of all yoke.
every of them might have their defence At hand, to cast of all yoke.
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But the husband must thinke in that cace, I haue an ill dispozed woman, or a sot,
But the husband must think in that case, I have an ill dispozed woman, or a sot,
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or one that hath nother manners nor good behaueour, nor any care at all of hir houshold:
or one that hath neither manners nor good behaviour, nor any care At all of his household:
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but how doo I also behaue my selfe, not only in these worldly affayres, but also towardes God? Now when the husband shall haue bethought himselfe well,
but how do I also behave my self, not only in these worldly affairs, but also towards God? Now when the husband shall have bethought himself well,
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and examined his owne faultes throughly:
and examined his own Faults thoroughly:
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he will hold his peace, & paciently beare with his wyfes faultes, vntyll God giue her the grace too amend them.
he will hold his peace, & patiently bear with his wife's Faults, until God give her the grace too amend them.
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And in the meane whyle, howsoeuer the world go, let him not ceasse too play the good husband in applying himselfe too his wyfe, too win hir vntoo God.
And in the mean while, howsoever the world go, let him not cease too play the good husband in applying himself too his wife, too win his unto God.
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And forasmuch as it is an inuiolable law, the same reason also must perswade the women.
And forasmuch as it is an inviolable law, the same reason also must persuade the women.
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Insomuch that if a woman haue a drunkard, or haunter of Tauernes and Tippling houses,
Insomuch that if a woman have a drunkard, or haunter of Taverns and Tippling houses,
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or a Gamester, or a Spendall, or an vnthrift and a ryotter, or a Churle that is neuer in quyet with her,
or a Gamester, or a Spendall, or an unthrift and a ryotter, or a Churl that is never in quiet with her,
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so that, do what shee can too obey him and to please him, shee can neuer haue any peace or good wyll at his hand:
so that, do what she can too obey him and to please him, she can never have any peace or good will At his hand:
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let hir consider, Alas, it is Gods squoorge vppon mee, for I haue not bin as I ought too bee in obeying my God,
let his Consider, Alas, it is God's squoorge upon me, for I have not been as I ought too be in obeying my God,
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and in submitting my selfe to his wyll.
and in submitting my self to his will.
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For how haue I applyed my selfe too serue and honour him? How haue I quitte my selfe of the charge that he hath committed too mee? Let the wyfe thinke vppon those things,
For how have I applied my self too serve and honour him? How have I quit my self of the charge that he hath committed too me? Let the wife think upon those things,
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and then let hir conclude, that howsoeuer shee fare, yit is it not for mortall creatures too breake the bond wherin God will haue vs bound:
and then let his conclude, that howsoever she fare, yet is it not for Mortal creatures too break the bound wherein God will have us bound:
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for that were a stryuing ageinst him. And therfore must I submit my selfe too him that is my head:
for that were a striving against him. And Therefore must I submit my self too him that is my head:
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and although he bee terrible, yit becommeth it mee too bee subiect too my God, who hath my husbandes hart in his hand,
and although he be terrible, yet becomes it me too be Subject too my God, who hath my Husbands heart in his hand,
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and can alter it when he listeth. And I must not prouoke him too win mee with strokes of the Cudgell:
and can altar it when he lists. And I must not provoke him too win me with Strokes of the Cudgel:
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for in so dooyng God would bee discontented both with him and mee.
for in so doing God would be discontented both with him and me.
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So then the faultes of the wyfe cannot discharge the husband from keeping the lawe vnbroken which God hath ordeyned, that is too wit, from lyuing toogither both in one accord.
So then the Faults of the wife cannot discharge the husband from keeping the law unbroken which God hath ordained, that is too wit, from living together both in one accord.
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Lykewise the vyces of the husband, shall no• excuze the wyfe from yeelding subiection & obedience in all things on Gods behalfe,
Likewise the vices of the husband, shall no• excuze the wife from yielding subjection & Obedience in all things on God's behalf,
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as is sayd of it heere.
as is said of it Here.
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Now Saint Paule too confirme this exhortation the better, declareth how our Lord Iesus Christ is the Sauyour of the body:
Now Saint Paul too confirm this exhortation the better, Declareth how our Lord Iesus christ is the Saviour of the body:
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namely bycause he gaue himselfe for the Church, too Sanctifie it, (or to make it holy.) In deede the whole doctrine hereof cannot bee dispatched as now.
namely Because he gave himself for the Church, too Sanctify it, (or to make it holy.) In deed the Whole Doctrine hereof cannot be dispatched as now.
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Yit notwi•hstanding wee haue too marke 〈 … 〉, that heere S. Paule sheweth more at large the thing that he had 〈 ◊ 〉 in one woord afore:
Yet notwi•hstanding we have too mark 〈 … 〉, that Here S. Paul shows more At large the thing that he had 〈 ◊ 〉 in one word afore:
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which is, that both the husband and wyfe may brydle their wicked affections, and that when they bee tempted too go 〈 ◊ 〉,
which is, that both the husband and wife may bridle their wicked affections, and that when they be tempted too go 〈 ◊ 〉,
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or too fall out one with another, the very meane too 〈 ◊ 〉 all wicked passions, is too haue an eye too the pledge of the spirituall vnion betweene our Lord Iesus Christ and vs, whereof wee will speake more fully hereafter.
or too fallen out one with Another, the very mean too 〈 ◊ 〉 all wicked passion, is to have an eye too the pledge of the spiritual Union between our Lord Iesus christ and us, whereof we will speak more Fully hereafter.
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For heere first of all it is sayd, that we must consider that our Lord Iesus Christ gaue himselfe for vs, wherein he beginneth at our redemption.
For Here First of all it is said, that we must Consider that our Lord Iesus christ gave himself for us, wherein he begins At our redemption.
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And therefore wee must marke that word for an end as yit, tarying tyll after dinner for the dispatch of the rest:
And Therefore we must mark that word for an end as yet, tarrying till After dinner for the dispatch of the rest:
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for vnder that woord it is shewed vs first, that our Lord Iesus Christ was (after a sort) myndlesse of himselfe,
for under that word it is showed us First, that our Lord Iesus christ was (After a sort) myndlesse of himself,
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and regarded not his owne person, when he went about our saluation.
and regarded not his own person, when he went about our salvation.
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Trew it is that he was giuen vs of God, who (as it is sayd in the third of Saint Iohn) dyd loue the world so well, that he spared not his onely sonne,
True it is that he was given us of God, who (as it is said in the third of Saint John) did love the world so well, that he spared not his only son,
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but gaue him too the death for our sakes. Yit notwithstanding, our Lord Iesus Christ also did gyue himself.
but gave him too the death for our sakes. Yet notwithstanding, our Lord Iesus christ also did gyve himself.
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No man taketh my lyfe from mee (sayth he) but I lay it downe. No man Takes my life from me (say he) but I lay it down.
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For it was requisite that the sacrifyzce which he offered for the remission of our sinnes, should bee willing.
For it was requisite that the sacrifyzce which he offered for the remission of our Sins, should be willing.
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Yee see then, that Iesus Christ gaue himselfe too the death:
Ye see then, that Iesus christ gave himself too the death:
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and if wee de•aund the cause, surely it was first too fulfill the will and euerlasting dete••ination of God his father.
and if we de•aund the cause, surely it was First too fulfil the will and everlasting dete••ination of God his father.
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Neuerthelesse lyke as God the father inte•ded the saluation of mankynd:
Nevertheless like as God the father inte•ded the salvation of mankind:
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so Iesus Christ shewed how deere wee were too him, and how precious our soules are in his syght,
so Iesus christ showed how deer we were too him, and how precious our Souls Are in his sight,
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sith he voutsafed too giue himselfe after that fashyon.
sith he vouchsafed too give himself After that fashion.
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Now then, on the one syde the husbandes must consider well heere what they owe too their wyues:
Now then, on the one side the Husbands must Consider well Here what they owe too their wives:
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that is too wit, that they should bee as •eere too them as their owne lyues at the least. (And though they doo so,) yit shall they not come too the perfection of our Lord Iesus Christ,
that is too wit, that they should be as •eere too them as their own lives At the least. (And though they do so,) yet shall they not come too the perfection of our Lord Iesus christ,
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but followe him a great way behynde.
but follow him a great Way behind.
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And the wyues also on their syde, must beare well in mynd, that forasmuch as it is Gods •ill that 〈 ◊ 〉 wedlocke there should bee as it were a figure of the grace of our Lord Iesus Christ:
And the wives also on their side, must bear well in mind, that forasmuch as it is God's •ill that 〈 ◊ 〉 wedlock there should be as it were a figure of the grace of our Lord Iesus christ:
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they bee too farre 〈 ◊ 〉, if they submit not themselues where God calleth them too it.
they be too Far 〈 ◊ 〉, if they submit not themselves where God calls them too it.
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And by the way let vs knowe also, that Saint Paule ment too magnify Gods goodnesse towardes vs,
And by the Way let us know also, that Saint Paul meant too magnify God's Goodness towards us,
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and the loue that Iesus Christ beareth vs, in saying that h• gaue himself for vs. And therefore let vs acknowledge that it came of the free mercie of God his father,
and the love that Iesus christ bears us, in saying that h• gave himself for us And Therefore let us acknowledge that it Come of the free mercy of God his father,
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That wee may the better profit our selues by this maner of speeche, let vs consider too what end baptim was ordeyned, and whertoo it serueth.
That we may the better profit our selves by this manner of speech, let us Consider too what end Baptism was ordained, and whertoo it serveth.
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and also that our Lord Iesus Christ respected nothing but our miseries, when he shewed himselfe so pitifull too succour vs. If wee mynd these things, on the one syde wee shal bee moued too our dewtie without geynsaying,
and also that our Lord Iesus christ respected nothing but our misery's, when he showed himself so pitiful too succour us If we mind these things, on the one side we shall be moved too our duty without geynsaying,
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and on the othersyde inflamed too glorify our God, and acknowledge both with our mouthes and also by our whole lyfe,
and on the otherside inflamed too Glorify our God, and acknowledge both with our mouths and also by our Whole life,
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how much wee bee beholden too him, seeyng he hath powred out the treasures of his mercy vppon vs, in so much that he hath not onely discharged vs of the condemnation wherin we were,
how much we be beholden too him, seeing he hath poured out the treasures of his mercy upon us, in so much that he hath not only discharged us of the condemnation wherein we were,
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and drawen vs out of death:
and drawn us out of death:
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but also hath voutsafed too giue vs his welbeeloued sonne for a pledge of his loue,
but also hath vouchsafed too give us his welbeeloued son for a pledge of his love,
cc-acp av vhz vvn av vvb pno12 po31 j n1 p-acp dt n1 pp-f po31 n1,
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and Iesus Christ hath taken vppon him the office too bee the borrowe and raunsome for vs, too the end too set vs cleere before God, that the diuel also myght not haue any more ageinst vs, notwithstanding that he bee our aduersary,
and Iesus christ hath taken upon him the office too be the borrow and ransom for us, too the end too Set us clear before God, that the Devil also might not have any more against us, notwithstanding that he bee our adversary,
cc np1 np1 vhz vvn p-acp pno31 dt n1 av vbi dt vvi cc n1 p-acp pno12, av dt n1 av vvn pno12 vvi p-acp np1, cst dt n1 av vmd xx vhi d dc p-acp pno12, c-acp cst pns31 n1 po12 n1,
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& we bee subiect vnto him, tyll we be set free from that bondage by meanes of the sayd Redeemer.
& we be Subject unto him, till we be Set free from that bondage by means of the said Redeemer.
cc pns12 vbi j-jn p-acp pno31, p-acp pns12 vbb vvn j p-acp d n1 p-acp n2 pp-f dt j-vvn n1.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him to make vs so to knowe them,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him to make us so to know them,
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as wee may aske him forgiuenesse of them, and reforme our selues more and more by amending them,
as we may ask him forgiveness of them, and reform our selves more and more by amending them,
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and so profit in the doctrine of saluation, as our lyfe may alwayes bee fashyoned after his law, according to the meazure of the grace which wee haue receyued of him.
and so profit in the Doctrine of salvation, as our life may always be fashyoned After his law, according to the meazure of the grace which we have received of him.
cc av vvb p-acp dt n1 pp-f n1, c-acp po12 n1 vmb av vbi vvn p-acp po31 n1, vvg p-acp dt n1 pp-f dt n1 r-crq pns12 vhb vvn pp-f pno31.
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And so let vs all say, Almyghtye God heauenlye father &c.
And so let us all say, Almighty God heavenly father etc.
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The.xl. Sermon, which is the eyght vppon the fifth Chapter.
The xl Sermon, which is the eyght upon the fifth Chapter.
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25. Yee husbandes loue your vvyues, as Christ loued the Church, and gaue himselfe for it.
25. Ye Husbands love your wives, as christ loved the Church, and gave himself for it.
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26. Too sanctify it, clenzing it in the vvashing of vvater through the vvoord.
26. Too sanctify it, cleansing it in the washing of water through the word.
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27. Too make it too himselfe a glorious Church, vvithout spot or vvrincle, or any thing el•e,
27. Too make it too himself a glorious Church, without spot or vvrincle, or any thing el•e,
crd av vvb pn31 av px31 dt j n1, p-acp n1 cc n1, cc d n1 n1,
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but that it myght bee holy and vnblamable.
but that it might be holy and Unblamable.
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WEe haue seene this morning how large matter of glorifying the infinite goodnesse of our God wee haue,
we have seen this morning how large matter of glorifying the infinite Goodness of our God we have,
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if wee consider by what meanes he hathe drawen vs from death, and taken vs for his children, notwithstanding that wee were cursed afore in Adam.
if we Consider by what means he hath drawn us from death, and taken us for his children, notwithstanding that we were cursed afore in Adam.
cs pns12 vvb p-acp r-crq n2 pns31 vhz vvn pno12 p-acp n1, cc vvn pno12 p-acp po31 n2, c-acp cst pns12 vbdr vvn a-acp p-acp np1.
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And now Saint Paule setteth foorth how wee bee made parttakers of the grace that is purchaced for vs by our Lord Iesus Christ:
And now Saint Paul sets forth how we be made partakers of the grace that is purchased for us by our Lord Iesus christ:
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namely by being wafshed and clenzed from our spottes, too the end too bee dedicated too his seruice in all holynesse.
namely by being wafshed and clenzed from our spots, too the end too be dedicated too his service in all holiness.
av p-acp vbg vvn cc vvn p-acp po12 n2, av dt n1 av vbi vvn av po31 n1 p-acp d n1.
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Also he addeth the wasshing of water, bycause Baptim is a visible figure and record vntoo vs, according too our rudenesse and infirmitie, too make vs the better too perceyue the grace of our God, which passeth all vnderstanding of man.
Also he adds the washing of water, Because Baptism is a visible figure and record unto us, according too our rudeness and infirmity, too make us the better too perceive the grace of our God, which passes all understanding of man.
av pns31 vvz dt n-vvg pp-f n1, c-acp n1 vbz dt j n1 cc vvi p-acp pno12, vvg av po12 n1 cc n1, av vvb pno12 dt jc av vvi dt n1 pp-f po12 n1, r-crq vvz d n1 pp-f n1.
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Now first of al there is the woord Sanctify, which importeth that we should bee separated from the world, too bee knit vntoo the sonne of God.
Now First of all there is the word Sanctify, which imports that we should be separated from the world, too be knit unto the son of God.
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And this doctrine is such, as wee can neuer knowe it ynough.
And this Doctrine is such, as we can never know it enough.
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For (as I haue sayd afore) wee must alwayes compare the state wherein God fyndeth vs, with the state wheretoo he calleth vs:
For (as I have said afore) we must always compare the state wherein God findeth us, with the state whereto he calls us:
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For from our moothers womb wee 〈 ◊ 〉 nothing but vtter wretchednesse, wee bee cursed and detestabl•••fore God.
For from our mothers womb we 〈 ◊ 〉 nothing but utter wretchedness, we be cursed and detestabl•••fore God.
c-acp p-acp po12 ng1 n1 pns12 〈 sy 〉 pix cc-acp j n1, pns12 vbb vvn cc av np1.
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Therefore he draweth vs out of the dungeon of death: from thence dooth he gather vs vp too himselfe.
Therefore he draws us out of the dungeon of death: from thence doth he gather us up too himself.
av pns31 vvz pno12 av pp-f dt n1 pp-f n1: p-acp av vdz pns31 vvi pno12 a-acp av px31.
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And by the woord Sanctifie, S. Paule meaneth the chaunge which ought as it were too rauish and too astonish vs,
And by the word Sanctify, S. Paul means the change which ought as it were too ravish and too astonish us,
cc p-acp dt n1 vvb, n1 np1 vvz dt n1 r-crq vmd p-acp pn31 vbdr av vvi cc av vvi pno12,
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as oft as wee consider what wee were, and what wee should bee styll if God pitied vs not.
as oft as we Consider what we were, and what we should be still if God pitied us not.
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But let vs come too the meane that I spake of.
But let us come too the mean that I spoke of.
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He sayeth, that our Lord Iesus Christ hath washed vs. No dout but this is too bee referred too his death and passion.
He Saith, that our Lord Iesus christ hath washed us No doubt but this is to be referred too his death and passion.
pns31 vvz, cst po12 n1 np1 np1 vhz vvn pno12 dx n1 p-acp d vbz pc-acp vbi vvn av po31 n1 cc n1.
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For how could wee appeere before God as it were with our countenances vpryght, but that our sinnes are done away by the sacrifyze that was offered too set vs at one with God.
For how could we appear before God as it were with our countenances upright, but that our Sins Are done away by the sacrifyze that was offered too Set us At one with God.
p-acp q-crq vmd pns12 vvi p-acp np1 c-acp pn31 vbdr p-acp po12 n2 av-j, cc-acp cst po12 n2 vbr vdn av p-acp dt n1 cst vbds vvn av vvb pno12 p-acp crd p-acp np1.
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Then vntill wee bee wasshed and scoured cleane by the blud of our Lord Iesus Christ, wee bee fowler before God than any leapar:
Then until we be washed and scoured clean by the blood of our Lord Iesus christ, we be Fowler before God than any leapar:
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wee bee full of all maner of filth and infection:
we be full of all manner of filth and infection:
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and too bee short, all that wee can bring shall but prouoke Gods wrath, and the vertewes that men esteeme greatest, shalbee but lothsomnesse.
and too be short, all that we can bring shall but provoke God's wrath, and the Virtues that men esteem greatest, shalbe but loathsomeness.
cc av vbi j, d cst pns12 vmb vvi vmb p-acp vvi npg1 n1, cc dt n2 cst n2 vvb js, vmb p-acp n1.
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Therfore wee must imbrace the sacrifyce wherby our Lord Iesus Christ hath reconcyled vs too God his father,
Therefore we must embrace the sacrifice whereby our Lord Iesus christ hath reconciled us too God his father,
av pns12 vmb vvi dt n1 c-crq po12 n1 np1 np1 vhz vvn pno12 av n1 po31 n1,
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and his blud must flowe downe vppon our soules, too clenze vs from our filthinesse and spots.
and his blood must flow down upon our Souls, too clenze us from our filthiness and spots.
cc po31 n1 vmb vvi a-acp p-acp po12 n2, av fw-mi pno12 p-acp po12 n1 cc n2.
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Neuerthelesse it is not without cause that Saint Paule sets vs downe baptim heere, not that wee bee made cleane by that:
Nevertheless it is not without cause that Saint Paul sets us down Baptism Here, not that we be made clean by that:
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nother was it his meaning too turne vs asyde from the death and passion of our Lord Iesus Christ.
neither was it his meaning too turn us aside from the death and passion of our Lord Iesus christ.
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But forasmuch as wee bee dust and grosse, and vnderstand not the spirituall benefyts so well as were requisyte:
But forasmuch as we be dust and gross, and understand not the spiritual benefits so well as were requisyte:
p-acp av c-acp pns12 vbb n1 cc j, cc vvb xx dt j n2 av av c-acp vbdr n1:
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therfore Saint Paule conforming him self too our rudenesse and infirmitie, hath shewed vs here our wasshing by a visible signe.
Therefore Saint Paul conforming him self too our rudeness and infirmity, hath showed us hear our washing by a visible Signen.
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When our Lord Iesus Christ commaunded vs too bee baptyzed in his name, ment he too turne away our fayth from his bludshed? Ment he that baptim should take the roome of his death and passion, to performe the office of our saluatiō: No surely.
When our Lord Iesus christ commanded us too be baptized in his name, meant he too turn away our faith from his bloodshed? Meant he that Baptism should take the room of his death and passion, to perform the office of our salvation: No surely.
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For Baptim is but on Incum and an appendant too the death and passion of our Lord Iesus Christ:
For Baptism is but on Incum and an appendant too the death and passion of our Lord Iesus christ:
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and if it did not direct vs thither, certeynely it were but a tryfling Ceremony. As much is too bee fayd of the Lords Supper.
and if it did not Direct us thither, Certainly it were but a trifling Ceremony. As much is too bee fayed of the lords Supper.
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When wee c•me too 〈 ◊ 〉 the bread and wyne, which are the pledges of the body and blu• of our Lord Iesus Christ,
When we c•me too 〈 ◊ 〉 the bred and wine, which Are the pledges of the body and blu• of our Lord Iesus christ,
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although that in that supper wee bee truly fed with the meate and drink, wherof mention is 〈 ◊ 〉 in the sixth of Saint Iohn (that is to wit, that our Lord Iesus Chri•• maketh vs partakers of the truthe of his owne substance, too the end that his lyfe should bee common vntoo vs):
although that in that supper we be truly fed with the meat and drink, whereof mention is 〈 ◊ 〉 in the sixth of Saint John (that is to wit, that our Lord Iesus Chri•• makes us partakers of the truth of his own substance, too the end that his life should be Common unto us):
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yit notwithstanding if the supper should bee separated from the death and passion of our Lord Iesus Christ, it were a thing of nothing.
yet notwithstanding if the supper should be separated from the death and passion of our Lord Iesus christ, it were a thing of nothing.
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And in deede wee see also what the promis conteyneth. This is my bodie (sayeth he) which is giuen for you.
And in deed we see also what the promise Containeth. This is my body (Saith he) which is given for you.
cc p-acp n1 pns12 vvb av q-crq dt n1 vvz. d vbz po11 n1 (vvz pns31) r-crq vbz vvn p-acp pn22.
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Trew it is that is sheweth well what our ordinarie foode is: but therwithall he sendeth vs also too his death and passion.
True it is that is shows well what our ordinary food is: but therewithal he sends us also too his death and passion.
j pn31 vbz cst vbz vvz av r-crq po12 j n1 vbz: cc-acp av pns31 vvz pno12 av av po31 n1 cc n1.
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For had he not made satisfaction for our sinnes, and shed his blud to wash away our spots:
For had he not made satisfaction for our Sins, and shed his blood to wash away our spots:
c-acp vhd pns31 xx vvn n1 p-acp po12 n2, cc vvi po31 n1 pc-acp vvi av po12 n2:
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what should it boote vs now too haue baptim and his supper ministred and giuen vntoo vs? Wee see then, that too vse baptim well,
what should it boot us now too have Baptism and his supper ministered and given unto us? we see then, that too use Baptism well,
q-crq vmd pn31 n1 pno12 av av vhb n1 cc po31 n1 vvn cc vvn p-acp pno12? pns12 vvb av, cst av vvi n1 av,
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and according too the institution of the sonne of God, we must not set our m•nds vppon the corruptible and transitorie element.
and according too the Institution of the son of God, we must not Set our m•nds upon the corruptible and transitory element.
cc vvg av dt n1 pp-f dt n1 pp-f np1, pns12 vmb xx vvi po12 n2 p-acp dt j cc j n1.
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For what is the water? If it stand but one day, it will corru•pt:
For what is the water? If it stand but one day, it will corru•pt:
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and how then can it clenze our soules for euer, and get vs a purenesse that shall continew after death,
and how then can it clenze our Souls for ever, and get us a pureness that shall continue After death,
cc c-crq av vmb pn31 fw-mi po12 n2 p-acp av, cc vvb pno12 dt n1 cst vmb vvi p-acp n1,
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though wee our selues doo turne too rottennesse? If this power cannot bee in the water:
though we our selves do turn too rottenness? If this power cannot be in the water:
cs pns12 po12 n2 vdb vvi av n1? cs d n1 vmbx vbi p-acp dt n1:
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wee must of necessitie repayre too the death and passion of our Lord Iesus Christ.
we must of necessity repair too the death and passion of our Lord Iesus christ.
pns12 vmb pp-f n1 vvi av dt n1 cc n1 pp-f po12 n1 np1 np1.
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And in dede the water also is a figure of his blud and of his holy spirit.
And in deed the water also is a figure of his blood and of his holy Spirit.
cc p-acp n1 dt n1 av vbz dt n1 pp-f po31 n1 cc pp-f po31 j n1.
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Then let vs mark that our Lord Iesus did then wash vs, when he shed his blud wherby he clenzed vs. That is the meane wherby wee may resort vntoo God with full trust that wee shalbee recey•ed as ryghtuous and perfect,
Then let us mark that our Lord Iesus did then wash us, when he shed his blood whereby he clenzed us That is the mean whereby we may resort unto God with full trust that we shalbe recey•ed as righteous and perfect,
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bycause he layeth not our sinnes too our charge. Mark that for one poynt.
Because he Layeth not our Sins too our charge. Mark that for one point.
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and all in an vnknowen language, but yit is their speaking rather too the diuel,
and all in an unknown language, but yet is their speaking rather too the Devil,
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Now (as Saint Peter sayeth in his first Epistle) wee be was•hed with the blud of our Lord Iesus Christ, by the holy Ghost.
Now (as Saint Peter Saith in his First Epistle) we be was•hed with the blood of our Lord Iesus christ, by the holy Ghost.
av (c-acp n1 np1 vvz p-acp po31 ord n1) pns12 vbb vvn p-acp dt n1 pp-f po12 n1 np1 np1, p-acp dt j n1.
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Wee see then that wee haue the substance and truthe of our saluation in the person of the sonne of God.
we see then that we have the substance and truth of our salvation in the person of the son of God.
pns12 vvb av cst pns12 vhb dt n1 cc n1 pp-f po12 n1 p-acp dt n1 pp-f dt n1 pp-f np1.
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And moreouer wee haue too note also, that he communicateth him self vntoo vs, and therby putteth vs in possession and fruition of all his goods through the power of the holy Ghost.
And moreover we have too note also, that he Communicateth him self unto us, and thereby putteth us in possession and fruition of all his goods through the power of the holy Ghost.
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And how happeneth it then that Saint Paule hath made no mention heere, of the blud that clenzeth vs,
And how Happeneth it then that Saint Paul hath made no mention Here, of the blood that clenzeth us,
cc q-crq vvz pn31 av cst n1 np1 vhz vvn dx n1 av, pp-f dt n1 cst vvz pno12,
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and of the woorking of the holy Ghost? It seemeth that hee hath forgotten the cheef thing,
and of the working of the holy Ghost? It seems that he hath forgotten the chief thing,
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and buzieth him self about a thing that is very small.
and buzieth him self about a thing that is very small.
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I haue told you alredye that he ment not too abridge any thing that belonged too the sonne of God, that wee should not seeke the whole fulnes of our saluation in him alone,
I have told you already that he meant not too abridge any thing that belonged too the son of God, that we should not seek the Whole fullness of our salvation in him alone,
pns11 vhb vvn pn22 av cst pns31 vvd xx av vvi d n1 cst vvd av dt n1 pp-f np1, cst pns12 vmd xx vvi dt j-jn n1 pp-f po12 n1 p-acp pno31 av-j,
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and settle our fayth alonly vppon him:
and settle our faith alonely upon him:
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nother ment he too dispossesse the holy Ghost of his office, but he had respect of our infirmitie.
neither meant he too dispossess the holy Ghost of his office, but he had respect of our infirmity.
av-dx vvd pns31 av vvi dt j n1 pp-f po31 n1, cc-acp pns31 vhd n1 pp-f po12 n1.
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And that is the cause why he set downe the signe wherby the thing that (of it self) is too hygh and too farre hidden from our vnderstanding, is set before our eyes.
And that is the cause why he Set down the Signen whereby the thing that (of it self) is too high and too Far hidden from our understanding, is Set before our eyes.
cc cst vbz dt n1 c-crq pns31 vvd a-acp dt n1 c-crq dt n1 cst (pp-f pn31 n1) vbz av j cc av av-j vvn p-acp po12 n1, vbz vvn p-acp po12 n2.
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That is the pi•h of the thing which we haue too beare in mynd. Now of this declaration wee may receyue a very profitable lesson in generall:
That is the pi•h of the thing which we have too bear in mind. Now of this declaration we may receive a very profitable Lesson in general:
cst vbz dt n1 pp-f dt n1 r-crq pns12 vhb av vvi p-acp n1. av pp-f d n1 pns12 vmb vvi dt j j n1 p-acp n1:
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that is too wit, that the trew and lawfull vse of Sacraments, is too leade vs directly too our Lord Iesus Christ,
that is too wit, that the true and lawful use of Sacraments, is too lead us directly too our Lord Iesus christ,
cst vbz av n1, cst dt j cc j n1 pp-f n2, vbz av vvb pno12 av-j av po12 n1 np1 np1,
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and that otherwyse wee make them but as Idols.
and that otherwise we make them but as Idols.
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And (therfore) in poperie Baptim is but as a Charme, bycause they think there is no saluation but by the water.
And (Therefore) in popery Baptism is but as a Charm, Because they think there is no salvation but by the water.
cc (av) p-acp n1 n1 vbz cc-acp c-acp dt n1, c-acp pns32 vvb pc-acp vbz dx n1 cc-acp p-acp dt n1.
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I let passe the things that they haue pu• to it of their owne deuyzing.
I let pass the things that they have pu• to it of their own deuyzing.
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For they haue corrupted and mard the very institution of Iesus Christ, by mingling baptim with the superstitions that are knowen of.
For they have corrupted and marred the very Institution of Iesus christ, by mingling Baptism with the superstitions that Are known of.
p-acp pns32 vhb vvn cc vvd dt j n1 pp-f np1 np1, p-acp vvg n1 p-acp dt n2 cst vbr vvn pp-f.
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But let vs put the cace they vsed nothing else but the pure water:
But let us put the case they used nothing Else but the pure water:
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yit is it diuelish opinion that Baptim is able of it self to saue vs. For by that meanes our Lord Iesus Christ is as good as thrust away,
yet is it devilish opinion that Baptism is able of it self to save us For by that means our Lord Iesus christ is as good as thrust away,
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so as they make none account of him.
so as they make none account of him.
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For they stand poring vppon the visible signe, and are (as yee would say) vtterly doted vppon it.
For they stand poring upon the visible Signen, and Are (as ye would say) utterly doted upon it.
p-acp pns32 vvb j-vvg p-acp dt j n1, cc vbr (c-acp pn22 vmd vvi) av-j vvd p-acp pn31.
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In lyke cace are they with all the rest of their Ceremonies.
In like case Are they with all the rest of their Ceremonies.
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So much the more therefore dooth it stand vs on hand too beare this lesson in mynd, That too apply the Sacraments too a ryght vse,
So much the more Therefore doth it stand us on hand too bear this Lesson in mind, That too apply the Sacraments too a right use,
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and too such vse as God alloweth and ordeyneth: they must guyde vs too our Lord Iesus Christ:
and too such use as God alloweth and ordaineth: they must guide us too our Lord Iesus christ:
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Lyke as in Baptim, wee see but the water:
Like as in Baptism, we see but the water:
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but therby we must be lifted vp hygher to the blud of the sonne of God, assuring our selues that it is not the water that maketh vs cleane,
but thereby we must be lifted up higher to the blood of the son of God, assuring our selves that it is not the water that makes us clean,
cc-acp av pns12 vmb vbi vvn a-acp av-jc p-acp dt n1 pp-f dt n1 pp-f np1, vvg po12 n2 cst pn31 vbz xx dt n1 cst vvz pno12 j,
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but that it is only a warrant of the washing that was gotten for vs,
but that it is only a warrant of the washing that was got for us,
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when our Lord Iesus Christ was crucifyed for vs. In the Supper wee haue bread and wyne.
when our Lord Iesus christ was Crucified for us In the Supper we have bred and wine.
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Now to hold our selues to that which is set before out eyes, were a withdrawing of our selues from Iesus Christ.
Now to hold our selves to that which is Set before out eyes, were a withdrawing of our selves from Iesus christ.
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Our fayth therfore must bee lifted vp, and conueyed too him in whom all the partes of our saluation are inclozed.
Our faith Therefore must be lifted up, and conveyed too him in whom all the parts of our salvation Are inclozed.
po12 n1 av vmb vbi vvn a-acp, cc vvd av pno31 p-acp ro-crq d dt n2 pp-f po12 n1 vbr vvn.
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Forasmuch then as wee haue the whole perfection and fulnesse of all good things in the onely Sonne of God:
Forasmuch then as we have the Whole perfection and fullness of all good things in the only Son of God:
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it is thither that wee must looke vp and labour too atteyne, when the Sacramentes are set afore vs,
it is thither that we must look up and labour too attain, when the Sacraments Are Set afore us,
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for that is the very office of them:
for that is the very office of them:
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or else wee pe•uert all, and it is (as yee would saye) an vnhallowing of the thing that God hath halowed too our benefyte,
or Else we pe•uert all, and it is (as ye would say) an unhallowing of the thing that God hath hallowed too our benefit,
cc av pns12 vvb d, cc pn31 vbz (c-acp pn22 vmd vvi) dt n-vvg pp-f dt n1 cst np1 vhz vvn av po12 n1,
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if our Lord Iesus Christ bee separated from the visible signes.
if our Lord Iesus christ be separated from the visible Signs.
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Wee haue also too note, that wee communicate not with Iesus Christ, but by the grace of the holy Ghost.
we have also too note, that we communicate not with Iesus christ, but by the grace of the holy Ghost.
pns12 vhb av av n1, cst pns12 vvb xx p-acp np1 np1, cc-acp p-acp dt n1 pp-f dt j n1.
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Yit notwithstanding let vs not hold scorne of the helpes that our Lord hath ordeyned for vs,
Yet notwithstanding let us not hold scorn of the helps that our Lord hath ordained for us,
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bycause he knewe them too bee requisite for our infirmities sake.
Because he knew them too be requisite for our infirmities sake.
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Why be we not taught simply, that if wee runne too our Lord Iesus Christ, in him wee shall fynde our washing and clenzing? It seemeth that that ought too suffyze vs,
Why be we not taught simply, that if we run too our Lord Iesus christ, in him we shall find our washing and cleansing? It seems that that ought too suffyze us,
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and that the water of Baptim is but a vayle too keepe vs from comming vntoo Iesus Christ.
and that the water of Baptism is but a Vail too keep us from coming unto Iesus christ.
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Yea, but let vs see a little what our owne •udenesse is. If wee had the myndes of Angels, wee should no more neede this outward Baptim, than the Angels do.
Yea, but let us see a little what our own •udenesse is. If we had the minds of Angels, we should not more need this outward Baptism, than the Angels do.
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But forasmuch as wee bee earthly, and it is hard for vs too atteyne vntoo God,
But forasmuch as we be earthly, and it is hard for us too attain unto God,
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and the secretes of his heauenly kingdome: it is for our behoofe too bee helped after that fashion.
and the secrets of his heavenly Kingdom: it is for our behoof too be helped After that fashion.
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And it is a wonderfull gracious goodnesse of God, that he stoopeth so too our infirmitie,
And it is a wonderful gracious Goodness of God, that he stoopeth so too our infirmity,
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and supplyeth it with mee•e and conuenient remedyes.
and supplieth it with mee•e and convenient remedies.
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So little then dooth Baptim hinder vs from comming too the sonne of God, (so wee bee able too apply it too our behoofe,) or keepe our fayth from amyng at him:
So little then doth Baptism hinder us from coming too the son of God, (so we be able too apply it too our behoof,) or keep our faith from amyng At him:
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that without it wee should bee hild downe still heere, and wauer continually as floting in water.
that without it we should be held down still Here, and waver continually as floating in water.
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But when wee see how water is cast vppon the chyldes head, there we ought too mynd the blud of our Lord Iesus Christ,
But when we see how water is cast upon the child's head, there we ought too mind the blood of our Lord Iesus christ,
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and too consider that lyke as water washeth away the filth of the body, so the blud of our Lord Iesus Christ is the very clenzing of our soules.
and too Consider that like as water washes away the filth of the body, so the blood of our Lord Iesus christ is the very cleansing of our Souls.
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Now as touching the inwoorking of the holy Ghost, wee knowe it is lykened too water:
Now as touching the inwoorking of the holy Ghost, we know it is likened too water:
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and that is bycause he maketh vs parttakers of the benefytes that were purchaced for vs by our Lord Iesus Christ:
and that is Because he makes us partakers of the benefits that were purchased for us by our Lord Iesus christ:
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and agein, bycause that by his grace and woorking, wee bee renewed, and dye vntoo the world,
and again, Because that by his grace and working, we be renewed, and die unto the world,
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and all our owne corruption is put away, to the intent wee should come too the newnesse of lyfe which is gotten for vs by the •esurrection of our Lord Iesus Christ.
and all our own corruption is put away, to the intent we should come too the newness of life which is got for us by the •esurrection of our Lord Iesus christ.
cc d po12 d n1 vbz vvn av, p-acp dt n1 pns12 vmd vvi av dt n1 pp-f n1 r-crq vbz vvn p-acp pno12 p-acp dt n1 pp-f po12 n1 np1 np1.
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All this must wee behold in Baptim.
All this must we behold in Baptism.
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And lykewyse the Supper must serue vs as a ladder too clymb vp too our Lord Iesus Christ,
And likewise the Supper must serve us as a ladder too clymb up too our Lord Iesus christ,
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and too bee throughly confirmed that he dwelleth in vs, and that wee bee made one with him,
and too be thoroughly confirmed that he dwells in us, and that we be made one with him,
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so as he quickeneth vs as the braunches of a tree, which take their strength from the roote,
so as he Quickeneth us as the branches of a tree, which take their strength from the root,
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and as the body of man, which draweth his strength from the head.
and as the body of man, which draws his strength from the head.
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And so the thing that wee haue too marke vppon this streyne, is that the Sacramentes doo not turne vs away from the trust which wee ought too put wholly in our Lord Iesus Christ,
And so the thing that we have too mark upon this streyne, is that the Sacraments do not turn us away from the trust which we ought too put wholly in our Lord Iesus christ,
cc av dt n1 cst pns12 vhb av n1 p-acp d vvi, vbz d dt n2 vdi xx vvi pno12 av p-acp dt n1 r-crq pns12 vmd av vvi av-jn p-acp po12 n1 np1 np1,
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nor make vs too start asyde one way or other, but that being perswaded by them that Iesus Christ suffizeth, wee fynd all our contentation and rest in him, too the end also that all the honour which belongeth too him, bee yeelded vntoo him.
nor make us too start aside one Way or other, but that being persuaded by them that Iesus christ suffizeth, we find all our contentation and rest in him, too the end also that all the honour which belongeth too him, be yielded unto him.
ccx vvi pno12 av vvi av crd n1 cc n-jn, cc-acp cst vbg vvn p-acp pno32 cst np1 np1 vvz, pns12 vvb d po12 n1 cc n1 p-acp pno31, av dt n1 av cst d dt n1 r-crq vvz av pno31, vbb vvn p-acp pno31.
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For it is not for vs too abridge him of that which his heauenlye father hath giuen him.
For it is not for us too abridge him of that which his heavenly father hath given him.
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Let that serue for one poynt.
Let that serve for one point.
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And that is also the cause why Saint Paule sayeth, hauing clenzed it. Then yeeldeth he the dignitie of clenzing vs too our Lord Iesus Christ.
And that is also the cause why Saint Paul Saith, having clenzed it. Then yields he the dignity of cleansing us too our Lord Iesus christ.
cc d vbz av dt n1 c-crq n1 np1 vvz, vhg vvn pn31. av vvz pns31 dt n1 pp-f vvg pno12 av po12 n1 np1 np1.
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688
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True it is, that if he had not bin appoynted too bee the Mediator, he could not haue doone it:
True it is, that if he had not been appointed too be the Mediator, he could not have done it:
j pn31 vbz, cst cs pns31 vhd xx vbn vvn av vbb dt n1, pns31 vmd xx vhi vdn pn31:
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for it is a woorke altoogither belonging too God:
for it is a work altoogither belonging too God:
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but forasmuch as he was sent too that end, and had that office committed vntoo him,
but forasmuch as he was sent too that end, and had that office committed unto him,
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therfore are wee washed by him.
Therefore Are we washed by him.
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And in deede it is not only in his humane nature that wee bee washed by his blud:
And in deed it is not only in his humane nature that we be washed by his blood:
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but wee must also beare in mynd how the Apostle in the Epistle too the Hebrewes, sayth, that he suffered in spirit.
but we must also bear in mind how the Apostle in the Epistle too the Hebrews, say, that he suffered in Spirit.
cc-acp pns12 vmb av vvi p-acp n1 c-crq dt n1 p-acp dt n1 av dt njpg2, vvz, cst pns31 vvd p-acp n1.
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How in spirit? That is too say, his death must not bee considered of vs, as if a man dyed:
How in Spirit? That is too say, his death must not be considered of us, as if a man died:
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but wee must vnderstand that he is in such wyse the sonne of God manifested in the flesh,
but we must understand that he is in such wise the son of God manifested in the Flesh,
cc-acp pns12 vmb vvi cst pns31 vbz p-acp d j dt n1 pp-f np1 vvd p-acp dt n1,
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as he hath vttered his euerlasting power.
as he hath uttered his everlasting power.
c-acp pns31 vhz vvn po31 j n1.
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And that when he was so abaced, and emptyed, although there appeered nothing but cursednesse in his death:
And that when he was so abased, and emptied, although there appeared nothing but cursedness in his death:
cc cst c-crq pns31 vbds av vvd, cc vvn, cs a-acp vvd pix cc-acp n1 p-acp po31 n1:
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yit ought wee too vnderstand that he wrought in that behalfe with a woonderfull power, such as surmounteth all our vnderstanding,
yet ought we too understand that he wrought in that behalf with a wondered power, such as surmounteth all our understanding,
av vmd pns12 av vvi cst pns31 vvd p-acp d n1 p-acp dt j-vvn n1, d c-acp vvz d po12 n1,
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and all that wee can conceyue.
and all that we can conceive.
cc d cst pns12 vmb vvi.
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Yee see then that Saint Paule hath very well confirmed the thing that I told you, that is too wit, that all our fayth is but a wauering and vanishing opinion,
Ye see then that Saint Paul hath very well confirmed the thing that I told you, that is too wit, that all our faith is but a wavering and vanishing opinion,
pn22 vvb av d n1 np1 vhz av av vvn dt n1 cst pns11 vvd pn22, cst vbz av n1, cst d po12 n1 vbz p-acp dt j-vvg cc vvg n1,
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vntyll it bee so grounded in our Lord Iesus Christ, as it rest wholly there, and nother swarue nor stagger one way nor other.
until it be so grounded in our Lord Iesus christ, as it rest wholly there, and neither swerve nor stagger one Way nor other.
p-acp pn31 vbb av vvn p-acp po12 n1 np1 np1, c-acp pn31 vvb av-jn a-acp, cc av-dx vvi ccx vvi pi n1 ccx n-jn.
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For as soone as wee go about too adde one thing or other too our Lord Iesus Christ:
For as soon as we go about too add one thing or other too our Lord Iesus christ:
p-acp c-acp av c-acp pns12 vvb p-acp av vvi crd n1 cc n-jn av po12 n1 np1 np1:
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surely he shaketh vs of, as vnworthie too haue any part or portion of his benefytes.
surely he shakes us of, as unworthy too have any part or portion of his benefits.
av-j pns31 vvz pno12 pp-f, c-acp j av vhi d n1 cc n1 pp-f po31 n2.
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Therefore wee must leaue him that which is his owne: that is too wit, that he onely clenzeth vs:
Therefore we must leave him that which is his own: that is too wit, that he only clenzeth us:
av pns12 vmb vvi pno31 d r-crq vbz po31 d: cst vbz av n1, cst pns31 av-j vvz pno12:
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according also as it is of his mere grace, that wee haue all ryghtuousnesse before God.
according also as it is of his mere grace, that we have all Righteousness before God.
vvg av c-acp pn31 vbz pp-f po31 j n1, cst pns12 vhb d n1 p-acp np1.
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And Saint Paules speaking of Baptim (as I sayd afore) is too the end that wee considering our owne abilitie, should bend our selues too the confirming our fayth by these meanes which are behooffull for vs. For he that reiecteth Baptim as superfluous, dooth well bewray that he knoweth not him self.
And Saint Paul's speaking of Baptism (as I said afore) is too the end that we considering our own ability, should bend our selves too the confirming our faith by these means which Are behooveful for us For he that rejects Baptism as superfluous, doth well bewray that he Knoweth not him self.
cc n1 npg1 vvg pp-f n1 (c-acp pns11 vvd a-acp) vbz av dt n1 cst pns12 vvg po12 d n1, vmd vvi po12 n2 av dt vvg po12 n1 p-acp d n2 r-crq vbr j p-acp pno12 c-acp pns31 cst vvz n1 p-acp j, vdz av vvi cst pns31 vvz xx pno31 n1.
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Insomuch that when wee haue well examined what is in vs, it is certein that euen the perfecte•t shal fynd themselues inclyned to vnbeleef,
Insomuch that when we have well examined what is in us, it is certain that even the perfecte•t shall find themselves inclined to unbelief,
av cst c-crq pns12 vhb av vvn r-crq vbz p-acp pno12, pn31 vbz j cst av-j dt n1 vmb vvi px32 vvn p-acp n1,
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and to so many doutings, as ye would maruell. They shall see themselues feeble and weake, and subiect too infinite temptations.
and to so many doutings, as you would marvel. They shall see themselves feeble and weak, and Subject too infinite temptations.
cc p-acp av d n2-vvg, c-acp pn22 vmd vvi. pns32 vmb vvi px32 j cc j, cc n-jn av j n2.
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So then, it must needs bee that a man is too much blinded in pryde, when he thinketh that baptim can 〈 ◊ 〉 him in no sted.
So then, it must needs be that a man is too much blinded in pride, when he Thinketh that Baptism can 〈 ◊ 〉 him in no stead.
av av, pn31 vmb av vbi d dt n1 vbz av av-d vvn p-acp n1, c-crq pns31 vvz d n1 vmb 〈 sy 〉 pno31 p-acp dx n1.
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Considering therfore what neede wee haue 〈 … 〉 too God by certein degrees:
Considering Therefore what need we have 〈 … 〉 too God by certain Degrees:
vvg av r-crq n1 pns12 vhb 〈 … 〉 av np1 p-acp j n2:
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let vs make account of baptim, and of the holy Supper, and let them alwayes bee meanes too guyde vs 〈 ◊ 〉 Iesus Christ.
let us make account of Baptism, and of the holy Supper, and let them always be means too guide us 〈 ◊ 〉 Iesus christ.
vvb pno12 vvi n1 pp-f n1, cc pp-f dt j n1, cc vvb pno32 av vbi n2 av vvb pno12 〈 sy 〉 np1 np1.
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Agein, it is not without cause that Saint Paule matcheth the woord and the washing of water toogither.
Again, it is not without cause that Saint Paul Matches the word and the washing of water together.
av, pn31 vbz xx p-acp n1 cst n1 np1 vvz dt n1 cc dt n-vvg pp-f n1 av.
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than too the Godfathers and Godmoothers that are there, too answer for the teaching of the child,
than too the Godfathers and Godmoothers that Are there, too answer for the teaching of the child,
cs av dt n2 cc n2 cst vbr a-acp, av vvb p-acp dt n-vvg pp-f dt n1,
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yea though wee did nothing else al our lyfe long but sygh and lament before God for our offences,
yea though we did nothing Else all our life long but sygh and lament before God for our offences,
uh cs pns12 vdd pix av d po12 n1 av-j p-acp j cc vvi p-acp np1 p-acp po12 n2,
(52) sermon (DIV2)
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For (as I haue touched afore,) too bee so drawen away by visible things, that in sted of 〈 ◊ 〉 vp aloft, wee bee hild downe belowe:
For (as I have touched afore,) too be so drawn away by visible things, that in stead of 〈 ◊ 〉 up aloft, we be held down below:
p-acp (c-acp pns11 vhb vvn a-acp,) av vbi av vvn av p-acp j n2, cst p-acp n1 pp-f 〈 sy 〉 a-acp av, pns12 vbb vvn a-acp a-acp:
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is too common a vyce, and so deeply rooted in vs, as it is very hard too bee plucked vp.
is too Common a vice, and so deeply rooted in us, as it is very hard too be plucked up.
vbz av j dt n1, cc av av-jn vvn p-acp pno12, c-acp pn31 vbz av av-j av vbi vvn a-acp.
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God pitying mans weaknesse, hath at all tymes (as yee would say) 〈 … 〉 too them:
God pitying men weakness, hath At all times (as ye would say) 〈 … 〉 too them:
np1 vvg ng1 n1, vhz p-acp d n2 (c-acp pn22 vmd vvi) 〈 … 〉 av pno32:
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not by chaunging his place, (for his being is infinite, and his maiestie filleth both heauen and earth) but by making him self familiar vntoo them, as if he were conuersant with them.
not by changing his place, (for his being is infinite, and his majesty fills both heaven and earth) but by making him self familiar unto them, as if he were conversant with them.
xx p-acp vvg po31 n1, (c-acp po31 vbg vbz j, cc po31 n1 vvz d n1 cc n1) cc-acp p-acp vvg pno31 n1 j-jn p-acp pno32, c-acp cs pns31 vbdr j p-acp pno32.
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And for that cause did he terme his temple his house, his dwelling place, & his rest,
And for that cause did he term his temple his house, his Dwelling place, & his rest,
cc p-acp d n1 vdd pns31 vvi po31 n1 po31 n1, po31 j-vvg n1, cc po31 n1,
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and (sayd) that he dwelt betweene the Cherubins: howeeit, that was not to harden the people in their superstitions.
and (said) that he dwelled between the Cherubim: howeeit, that was not to harden the people in their superstitions.
cc (vvd) cst pns31 vvd p-acp dt n2: n1, cst vbds xx pc-acp vvi dt n1 p-acp po32 n2.
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Too what end then? He ment too drawe them to him by little and little, which were vnable to come to him at the first dashe.
Too what end then? He meant too draw them to him by little and little, which were unable to come to him At the First dash.
av q-crq n1 av? pns31 vvd av vvi pno32 p-acp pno31 p-acp j cc j, r-crq vbdr j pc-acp vvi p-acp pno31 p-acp dt ord n1.
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For where are the wings that wee should stye aboue the clouds withall? But our fayth must stye vp aboue the heauens.
For where Are the wings that we should stye above the Clouds withal? But our faith must stye up above the heavens.
p-acp c-crq vbr dt n2 cst pns12 vmd vvi p-acp dt n2 av? p-acp po12 n1 vmb vvi a-acp p-acp dt n2.
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So then, God ment too releue mens infirmities, by Ceremonies, Sacramentes, and such other things.
So then, God meant too relieve men's infirmities, by Ceremonies, Sacraments, and such other things.
av av, np1 vvd av vvi ng2 n2, p-acp n2, n2, cc d j-jn n2.
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But the vyce on the contrary part hath shewed it selfe too much, that is too wit, that men haue taken occasion too hold themselues downe,
But the vice on the contrary part hath showed it self too much, that is too wit, that men have taken occasion too hold themselves down,
p-acp dt n1 p-acp dt j-jn n1 vhz vvn pn31 n1 av av-d, cst vbz av n1, cst n2 vhb vvn n1 av vvi px32 a-acp,
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and too intangle themselues in Ceremonies:
and too entangle themselves in Ceremonies:
cc av vvi px32 p-acp n2:
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and wheras they should haue lifted them vp, they haue abuzed them, by turning them too the cleane contrarie.
and whereas they should have lifted them up, they have abuzed them, by turning them too the clean contrary.
cc cs pns32 vmd vhi vvn pno32 a-acp, pns32 vhb vvn pno32, p-acp vvg pno32 av dt j n-jn.
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And that is the cause also why the Prophets were continually occupyed in rebuking the Iewes,
And that is the cause also why the prophets were continually ocupied in rebuking the Iewes,
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for that they thought that God had dwelt in the materiall temple.
for that they Thought that God had dwelled in the material temple.
c-acp cst pns32 vvd cst np1 vhd vvn p-acp dt j-jn n1.
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How now (sayeth Esay?) Hath not the Lord made all these thinges? Hath he not created both the stones and the wood? And wyll you shet him vp within them? Dooth he not fill all the Heauens? and the earth is not able too conteyne him.
How now (Saith Isaiah?) Hath not the Lord made all these things? Hath he not created both the stones and the wood? And will you shet him up within them? Doth he not fill all the Heavens? and the earth is not able too contain him.
uh-crq av (vvz np1?) vhz xx dt n1 vvd d d n2? vhz pns31 xx vvn d dt n2 cc dt n1? cc vmb pn22 zz pno31 p-acp p-acp pno32? vdz pns31 xx vvi d dt n2? cc dt n1 vbz xx j av vvi pno31.
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And yit notwithstanding yee would locke him vp in some Cabane of your owne buylding.
And yet notwithstanding ye would lock him up in Some Cabane of your own building.
cc av c-acp pn22 vmd vvi pno31 a-acp p-acp d np1 pp-f po22 d n1.
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Wherby he sheweth that it is too grosse a folly for men too snarle themselues after that sort in visible figures, Ceremonies,
Whereby he shows that it is too gross a folly for men too snarl themselves After that sort in visible figures, Ceremonies,
c-crq pns31 vvz cst pn31 vbz av j dt n1 p-acp n2 av vvi px32 p-acp d n1 p-acp j n2, n2,
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and Sacramentes, and too dwell vppon them, wheras they should bee led vntoo God.
and Sacraments, and too dwell upon them, whereas they should be led unto God.
cc n2, cc av vvb p-acp pno32, cs pns32 vmd vbi vvn p-acp np1.
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Now forasmuch as this hath reigned in all ages, Saint Paule too redresse it, sayth, that wee haue our washing warranted in Baptim, vnder the figure of water.
Now forasmuch as this hath reigned in all ages, Saint Paul too redress it, say, that we have our washing warranted in Baptism, under the figure of water.
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Yea, but yit must wee haue an eye too the woord, sayeth he.
Yea, but yet must we have an eye too the word, Saith he.
uh, cc-acp av vmb pns12 vhi dt n1 av dt n1, vvz pns31.
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and for the common instruction of the whole Church.
and for the Common instruction of the Whole Church.
cc p-acp dt j n1 pp-f dt j-jn n1.
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For if there were no teaching, too shewe vs that wee fynd the things in our Lord Iesus Christ, which are represented too vs in Baptim,
For if there were no teaching, too show us that we find the things in our Lord Iesus christ, which Are represented too us in Baptism,
p-acp cs pc-acp vbdr dx n-vvg, av vvb pno12 cst pns12 vvi dt n2 p-acp po12 n1 np1 np1, r-crq vbr vvn av pno12 p-acp n1,
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and that it is in his person that wee haue the full performance and assurednesse of them:
and that it is in his person that we have the full performance and assuredness of them:
cc cst pn31 vbz p-acp po31 n1 cst pns12 vhb dt j n1 cc n1 pp-f pno32:
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certeinly Baptim would turne vs away from God, and it were better too haue none at all.
Certainly Baptism would turn us away from God, and it were better too have none At all.
av-j n1 vmd vvi pno12 av p-acp np1, cc pn31 vbdr jc av vhi pix p-acp av-d.
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For it were an euill thing, if wee should bee withdrawen from the sonne of God, too giue our selues too the corruptible world.
For it were an evil thing, if we should be withdrawn from the son of God, too give our selves too the corruptible world.
p-acp pn31 vbdr dt j-jn n1, cs pns12 vmd vbi vvn p-acp dt n1 pp-f np1, av vvb po12 n2 av dt j n1.
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Therefore let vs bee well ware that wee separate not the Sacramentes from the word at any tyme.
Therefore let us be well aware that we separate not the Sacraments from the word At any time.
av vvb pno12 vbi av j cst pns12 vvb xx dt n2 p-acp dt n1 p-acp d n1.
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And hereby wee see what Christianitie there is in a number of folke.
And hereby we see what Christianity there is in a number of folk.
cc av pns12 vvb r-crq np1 a-acp vbz p-acp dt n1 pp-f n1.
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For all is well with them, if they bee Baptyzed, nother consider they that the hauing of the signe without the promise added too it, is but a deceyuable & vnprofitable thing.
For all is well with them, if they be Baptized, neither Consider they that the having of the Signen without the promise added too it, is but a deceivable & unprofitable thing.
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(45) sermon (DIV2)
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Wherto serueth a seale when it is set but too a peece of Lether, or too bare parchment, paper,
Whereto serveth a seal when it is Set but too a piece of Leather, or too bore parchment, paper,
c-crq vvz dt n1 c-crq pn31 vbz vvn p-acp av dt n1 pp-f n1, cc av j n1, n1,
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or cloth? Surely it were too no purpose:
or cloth? Surely it were too no purpose:
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for it ought too confirme and ratifye some Euidence, whether it bee of gift or otherwyse.
for it ought too confirm and ratify Some Evidence, whither it be of gift or otherwise.
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So is it with the Sacramentes, when they bee not matched with the woord.
So is it with the Sacraments, when they be not matched with the word.
np1 vbz pn31 p-acp dt n2, c-crq pns32 vbb xx vvn p-acp dt n1.
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A man shall see a seale there, howbeeit too no purpose, for he shall see no benefyte come of it.
A man shall see a seal there, howbeit too no purpose, for he shall see no benefit come of it.
dt n1 vmb vvi dt n1 a-acp, a-acp av dx n1, c-acp pns31 vmb vvi dx n1 vvn pp-f pn31.
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And surely they that continew still doted in their ignorance, bycause they were Baptyzed as soone as they came intoo the world:
And surely they that continue still doted in their ignorance, Because they were Baptized as soon as they Come into the world:
cc av-j pns32 cst vvb av vvn p-acp po32 n1, c-acp pns32 vbdr vvn a-acp av c-acp pns32 vvd p-acp dt n1:
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doo shewe therin too leaud an vnthankfulnesse: for they falsifye Gods truth, as much as they can.
do show therein too lewd an unthankfulness: for they falsify God's truth, as much as they can.
vdb vvi av av j dt n1: c-acp pns32 vvi npg1 n1, c-acp d c-acp pns32 vmb.
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If a man should counterfet a Seale, it were felonie, though it were but in a cace of fyue shillings.
If a man should counterfeit a Seal, it were felony, though it were but in a case of fyue shillings.
cs dt n1 vmd vvi dt n1, pn31 vbdr n1, cs pn31 vbdr cc-acp p-acp dt n1 pp-f crd n2.
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But they that are so drowned in their ignorance, as they cannot abyde to bee drawen out of it:
But they that Are so drowned in their ignorance, as they cannot abide to be drawn out of it:
p-acp pns32 cst vbr av vvn p-acp po32 n1, c-acp pns32 vmbx vvi pc-acp vbi vvn av pp-f pn31:
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690
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are falsifyers and forgers in a thing that is more worth than al the world.
Are falsifiers and forgers in a thing that is more worth than all the world.
vbr n2 cc n2 p-acp dt n1 cst vbz av-dc j cs d dt n1.
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For heere the cace concerneth the ratifying of the things that haue bin purchaced vs by the death and passion of the sonne of God, as hath bin declared alredy.
For Here the case concerns the ratifying of the things that have been purchased us by the death and passion of the son of God, as hath been declared already.
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(45) sermon (DIV2)
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Furthermore let vs marke also, that Saint Paule speaketh of the woord that is full of instruction and edifyeth our fayth.
Furthermore let us mark also, that Saint Paul speaks of the word that is full of instruction and edifyeth our faith.
av vvb pno12 vvi av, cst n1 np1 vvz pp-f dt n1 cst vbz j pp-f n1 cc vvz po12 n1.
(45) sermon (DIV2)
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For the pron•uncing of some woordes is not ynough: as if a man should say, I Baptize thee in the name of the father,
For the pron•uncing of Some words is not enough: as if a man should say, I Baptise thee in the name of the father,
p-acp dt n-vvg pp-f d n2 vbz xx av-d: c-acp cs dt n1 vmd vvi, pns11 vvb pno21 p-acp dt n1 pp-f dt n1,
(45) sermon (DIV2)
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and of the sonne, and of the holy Ghost: and thinke that the vertue and power of Baptim were inclozed in those woordes:
and of the son, and of the holy Ghost: and think that the virtue and power of Baptism were inclozed in those words:
cc pp-f dt n1, cc pp-f dt j n1: cc vvb cst dt n1 cc n1 pp-f n1 vbdr vvn p-acp d n2:
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it were an abuse, and truly it could not serue vs but for a charme and inchauntment.
it were an abuse, and truly it could not serve us but for a charm and enchantment.
pn31 vbdr dt n1, cc av-j pn31 vmd xx vvi pno12 p-acp p-acp dt n1 cc n1.
(45) sermon (DIV2)
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12702
But the woord is the promise wherby our Lord Iesus Christ hath told vs, that he is verily giuen vs too bee our ryghtuousnesse, too the end that all our sinnes should bee couered and buried in his obedience,
But the word is the promise whereby our Lord Iesus christ hath told us, that he is verily given us too be our Righteousness, too the end that all our Sins should be covered and buried in his Obedience,
p-acp dt n1 vbz dt n1 c-crq po12 n1 np1 np1 vhz vvn pno12, cst pns31 vbz av-j vvn pno12 av vbi po12 n1, av dt n1 cst d po12 n2 vmd vbi vvn cc vvn p-acp po31 n1,
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and all our spottes washt away by his cleannesse.
and all our spots washed away by his cleanness.
cc d po12 n2 vvn av p-acp po31 n1.
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Therefore when wee once haue this promisse, and knowe what things are brought vs by the only sonne of God,
Therefore when we once have this promise, and know what things Are brought us by the only son of God,
av c-crq pns12 a-acp vhb d n1, cc vvb r-crq n2 vbr vvn pno12 p-acp dt j n1 pp-f np1,
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then is the water matched with the woord.
then is the water matched with the word.
av vbz dt n1 vvn p-acp dt n1.
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And wee ought so much the more too note this, bycause wee see how Saint Paule sayeth in another place too Timothie, that not euen our meate and drinke can bee sanctified, but by the woord.
And we ought so much the more too note this, Because we see how Saint Paul Saith in Another place too Timothy, that not even our meat and drink can be sanctified, but by the word.
cc pns12 vmd av av-d dt av-dc av vvb d, c-acp pns12 vvb c-crq n1 np1 vvz p-acp j-jn n1 av np1, cst xx av-j po12 n1 cc n1 vmb vbi vvn, cc-acp p-acp dt n1.
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Trew it is that bread, wyne, water, and al other things are pure in respect of their creation by God:
True it is that bred, wine, water, and all other things Are pure in respect of their creation by God:
j pn31 vbz cst n1, n1, n1, cc d j-jn n2 vbr j p-acp n1 pp-f po32 n1 p-acp np1:
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howbeeit wee cannot vse them without turning them too vncleannesse, and without committing of felonie ageinst God,
howbeit we cannot use them without turning them too uncleanness, and without committing of felony against God,
a-acp pns12 vmbx vvi pno32 p-acp vvg pno32 av n1, cc p-acp vvg pp-f n1 p-acp np1,
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but by his woord (sayth he) whereby all things are made holy vntoo vs. And how is that? By teaching vs that God sheweth himselfe too bee our father, in hauing a care of vs too maynteyne vs and feede vs:
but by his word (say he) whereby all things Are made holy unto us And how is that? By teaching us that God shows himself to be our father, in having a care of us too maintain us and feed us:
cc-acp p-acp po31 n1 (vvz pns31) c-crq d n2 vbr vvn j p-acp pno12 cc q-crq vbz d? p-acp vvg pno12 d n1 vvz px31 pc-acp vbi po12 n1, p-acp vhg dt n1 pp-f pno12 av vvi pno12 cc vvb pno12:
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and also by telling vs that all these things are giuen vs, too the intent that by vsing his liberalitie,
and also by telling us that all these things Are given us, too the intent that by using his liberality,
cc av p-acp vvg pno12 d d d n2 vbr vvn pno12, av dt n1 cst p-acp vvg po31 n1,
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first wee should bee prouoked too serue and honour him, and too bee rauished in loue of him:
First we should be provoked too serve and honour him, and too be ravished in love of him:
ord pns12 vmd vbi vvn av vvi cc vvi pno31, cc av vbi vvn p-acp n1 pp-f pno31:
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and secondly bee confirmed in the hope of the heritage that is promised vs. For seeing he makes vs feele his gooddesse aforehand in this world:
and secondly be confirmed in the hope of the heritage that is promised us For seeing he makes us feel his gooddesse aforehand in this world:
cc ord vbi vvn p-acp dt n1 pp-f dt n1 cst vbz vvn pno12 p-acp vvg pns31 vvz pno12 vvi po31 n1 av p-acp d n1:
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it is certein that when wee come too the glorye whereuntoo he calleth vs, wee shall then haue our fill of the good things, whereof there is but some little tast shewed vs as yit.
it is certain that when we come too the glory whereunto he calls us, we shall then have our fill of the good things, whereof there is but Some little taste showed us as yet.
pn31 vbz j cst c-crq pns12 vvb av dt n1 c-crq pns31 vvz pno12, pns12 vmb av vhb po12 n1 pp-f dt j n2, c-crq pc-acp vbz p-acp d j n1 vvd pno12 p-acp av.
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Yee see then that all the be•efytes which wee receyue for the body, are made holy by the woord.
Ye see then that all the be•efytes which we receive for the body, Are made holy by the word.
pn22 vvb av cst d dt n2 r-crq pns12 vvb p-acp dt n1, vbr vvn j p-acp dt n1.
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And what shal bee done then in things concerning the euerlasting saluation of our soules? Is it not much more reason that they should bee sanctifyed by the same woord?
And what shall be done then in things Concerning the everlasting salvation of our Souls? Is it not much more reason that they should be sanctified by the same word?
cc q-crq vmb vbi vdn av p-acp n2 vvg dt j n1 pp-f po12 n2? vbz pn31 xx av-d dc n1 cst pns32 vmd vbi vvn p-acp dt d n1?
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Now then, too bee short, wee see that the Papistes are destitute of the power of the Sacramentes through their owne misbeleef,
Now then, too be short, we see that the Papists Are destitute of the power of the Sacraments through their own misbeleef,
av av, av vbi j, pns12 vvb cst dt njp2 vbr j pp-f dt n1 pp-f dt n2 p-acp po32 d n1,
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bycause they haue robbed our Lord Iesus Christ of his power and vertew, and conuayed ouer his prerogatiue vntoo corruption and dead things.
Because they have robbed our Lord Iesus christ of his power and virtue, and conveyed over his prerogative unto corruption and dead things.
c-acp pns32 vhb vvn po12 n1 np1 np1 pp-f po31 n1 cc n1, cc vvn p-acp po31 n1 p-acp n1 cc j n2.
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And therefore God hath so blynded them through his ryghtfull vengeance, that they thinke themselues too haue the Sacraments styll,
And Therefore God hath so blinded them through his rightful vengeance, that they think themselves too have the Sacraments still,
cc av np1 vhz av vvn pno32 p-acp po31 j n1, cst pns32 vvb px32 av vhi dt n2 av,
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but yit notwithstanding without the woord.
but yet notwithstanding without the word.
cc-acp av c-acp p-acp dt n1.
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As for example, in deede in Baptyzing they mumble ynough, and they make theyr coniurations and charmes,
As for Exampl, in deed in Baptyzing they mumble enough, and they make their conjurations and charms,
p-acp p-acp n1, p-acp n1 p-acp vvg pns32 vvi av-d, cc pns32 vvb po32 n2 cc n2,
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Too bee short, in Popish Baptim there is not the woord, and therefore (as much as in them lye•h) they haue abolished Baptim.
Too be short, in Popish Baptism there is not the word, and Therefore (as much as in them lye•h) they have abolished Baptism.
av vbb j, p-acp j n1 a-acp vbz xx dt n1, cc av (c-acp d c-acp p-acp pno32 av) pns32 vhb vvn n1.
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Yit notwithstanding, God hath not suffered the rememberance of his goodnesse too bee vtterly put away:
Yet notwithstanding, God hath not suffered the remembrance of his Goodness too be utterly put away:
av a-acp, np1 vhz xx vvn dt n1 pp-f po31 n1 av vbi av-j vvn av:
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lyke as in the tyme of the lawe, although the priestes were Ioolaters, and had preached false doctrine,
like as in the time of the law, although the Priests were Ioolaters, and had preached false Doctrine,
av-j c-acp p-acp dt n1 pp-f dt n1, cs dt n2 vbdr n2, cc vhd vvn j n1,
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and had imbrewed the simple people with many errours & fals• opiniōs:
and had imbrued the simple people with many errors & fals• opinions:
cc vhd vvn dt j n1 p-acp d n2 cc n1 n2:
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yit notwithstanding, Circumcision was not chaunged in the tymes of Ezechias and Ios•as, when things were redressed,
yet notwithstanding, Circumcision was not changed in the times of Hezekiah and Ios•as, when things were Redressed,
av a-acp, n1 vbds xx vvn p-acp dt n2 pp-f np1 cc np1, c-crq n2 vbdr vvn,
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and Gods seruice set in his ryght state.
and God's service Set in his right state.
cc ng1 n1 vvn p-acp po31 j-jn n1.
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And why? Bycause it had bin ordeyned of God, and it was not lawfull too haue taken the signe of his couenant vtterly away.
And why? Because it had been ordained of God, and it was not lawful too have taken the Signen of his Covenant utterly away.
cc q-crq? c-acp pn31 vhd vbn vvn pp-f np1, cc pn31 vbds xx j av vhi vvn dt n1 pp-f po31 n1 av-j av.
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But it behoued them too forsake all the incomes that had bin put too by Sata•s policie.
But it behooved them too forsake all the incomes that had been put too by Sata•s policy.
p-acp pn31 vvd pno32 av vvi d dt n2 cst vhd vbn vvn av p-acp npg1 n1.
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Euen so say I now, that in the Popedome there is not the woord of God ▪ as in respect of those that pretend too minister the Sacramentes:
Eve so say I now, that in the Popedom there is not the word of God ▪ as in respect of those that pretend too minister the Sacraments:
np1 av vvb pns11 av, cst p-acp dt n1 pc-acp vbz xx dt n1 pp-f np1 ▪ c-acp p-acp n1 pp-f d cst vvb av n1 dt n2:
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and yit that wee sticke not too receyue the thing that is witnessed vntoo vs in Baptim,
and yet that we stick not too receive the thing that is witnessed unto us in Baptism,
cc av cst pns12 vvb xx av vvi dt n1 cst vbz vvn p-acp pno12 p-acp n1,
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though we• were infected with much •••thinesse.
though we• were infected with much •••thinesse.
cs n1 vbdr vvn p-acp d n1.
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But wee must renounce the Creame that was ministred vntoo vs, and all the other wicked trash,
But we must renounce the Cream that was ministered unto us, and all the other wicked trash,
cc-acp pns12 vmb vvi dt n1 cst vbds vvn p-acp pno12, cc d dt j-jn j n1,
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and reteyne the pure institution of our Lord Iesus Christ.
and retain the pure Institution of our Lord Iesus christ.
cc vvi dt j n1 pp-f po12 n1 np1 np1.
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And furthermore let vs vnderstand, that our Baptim as wee receyued it then had bin vnauaylable,
And furthermore let us understand, that our Baptism as we received it then had been unavailable,
cc av vvb pno12 vvi, cst po12 n1 c-acp pns12 vvd pn31 av vhd vbn j,
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nay rather it had bin a cursed treacherie, if wee had gone no further than so.
nay rather it had been a cursed treachery, if we had gone no further than so.
uh-x av-c pn31 vhd vbn dt j-vvn n1, cs pns12 vhd vvn dx jc cs av.
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And why? For wee had bin peruerted, and wee had falsifyed the ordinance of our Lord Iesus Christ.
And why? For we had been perverted, and we had falsified the Ordinance of our Lord Iesus christ.
cc q-crq? c-acp pns12 vhd vbn vvn, cc pns12 vhd vvn dt n1 pp-f po12 n1 np1 np1.
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In lyke cace is it with the Supper. Of a truth there is no supper remayning now adayes in poperie.
In like case is it with the Supper. Of a truth there is no supper remaining now adays in popery.
p-acp av-j n1 vbz pn31 p-acp dt n1. pp-f dt n1 a-acp vbz dx n1 vvg av av p-acp n1.
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For that which they call Gods Table, is a flat mockage and reproche too the death and passion of our Lord Iesus Christ,
For that which they call God's Table, is a flat mockage and reproach too the death and passion of our Lord Iesus christ,
p-acp d r-crq pns32 vvb npg1 n1, vbz dt j n1 cc n1 av dt n1 cc n1 pp-f po12 n1 np1 np1,
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bycause it is knit in vnseparable bond with the masse, and wee knowe that the masse is an vtter renouncing of the sacrifyze that was made by the sonne of God.
Because it is knit in unseparable bound with the mass, and we know that the mass is an utter renouncing of the sacrifyze that was made by the son of God.
c-acp pn31 vbz vvn p-acp j-u n1 p-acp dt n1, cc pns12 vvb cst dt n1 vbz dt j vvg pp-f dt n1 cst vbds vvn p-acp dt n1 pp-f np1.
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But howseuer the cace stand, although they vsed some conuenient resemblance too the institution of our Lord Iesus Christ:
But howseuer the case stand, although they used Some convenient resemblance too the Institution of our Lord Iesus christ:
p-acp vvi dt n1 vvb, cs pns32 vvd d j n1 av dt n1 pp-f po12 n1 np1 np1:
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yit for all that, they haue not the woord.
yet for all that, they have not the word.
av c-acp d d, pns32 vhb xx dt n1.
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For they mumble betweene the teeth in their consecrating (as they terme it) of the spiritual Sacrament, which they haue peruerted.
For they mumble between the teeth in their consecrating (as they term it) of the spiritual Sacrament, which they have perverted.
p-acp pns32 vvb p-acp dt n2 p-acp po32 n-vvg (c-acp pns32 vvb pn31) pp-f dt j n1, r-crq pns32 vhb vvn.
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For how doo they vse it? They prattle vppon the bread, and blowe vppon it, too chaunge it intoo the bodie of Iesus Christ, at least too their seeming.
For how do they use it? They prattle upon the bred, and blow upon it, too change it into the body of Iesus christ, At least too their seeming.
p-acp q-crq vdb pns32 vvi pn31? pns32 vvb p-acp dt n1, cc vvi p-acp pn31, av vvb pn31 p-acp dt n1 pp-f np1 np1, p-acp ds av po32 n-vvg.
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Also they chatter ouer the Chalice, and beare themselues on hand that all is chaunged there,
Also they chatter over the Chalice, and bear themselves on hand that all is changed there,
av pns32 vvb p-acp dt n1, cc vvi px32 p-acp n1 cst d vbz vvn a-acp,
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and that they haue made such an alteration, as though they were able too create a new world.
and that they have made such an alteration, as though they were able too create a new world.
cc cst pns32 vhb vvn d dt n1, c-acp cs pns32 vbdr j av vvi dt j n1.
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For it is much more too make a peece of bread too become the sonne of God,
For it is much more too make a piece of bred too become the son of God,
p-acp pn31 vbz d dc av vvi dt n1 pp-f n1 av vvi dt n1 pp-f np1,
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than too haue created a whole world. But Satan hath so bewitched the Papistes, that they beeleeue they doo all that.
than too have created a Whole world. But Satan hath so bewitched the Papists, that they beeleeue they do all that.
cs av vhb vvn dt j-jn n1. p-acp np1 vhz av vvn dt njp2, cst pns32 vvb pns32 vdb d d.
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And by what power? not of Gods woord.
And by what power? not of God's word.
cc p-acp r-crq n1? xx pp-f npg1 n1.
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Howbeeit (as I sayd) the woord that Saint Paule treateth of heere, is not a bare found,
Howbeit (as I said) the word that Saint Paul Treateth of Here, is not a bore found,
a-acp (c-acp pns11 vvd) dt n1 cst n1 np1 vvz pp-f av, vbz xx dt j vvn,
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but a teaching that edifyeth our fayth, so as wee receyue the promis that is made vs there,
but a teaching that edifyeth our faith, so as we receive the promise that is made us there,
cc-acp dt vvg cst vvz po12 n1, av c-acp pns12 vvb dt n1 cst vbz vvn pno12 a-acp,
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and apply it too our •se, too the end that in Baptim the water may 〈 ◊ 〉 as a warrant of our spirituall washyng.
and apply it too our •se, too the end that in Baptism the water may 〈 ◊ 〉 as a warrant of our spiritual washing.
cc vvi pn31 av po12 n1, av dt n1 cst p-acp n1 dt n1 vmb 〈 sy 〉 c-acp dt n1 pp-f po12 j n-vvg.
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Also when wee receyu• the bread and the wyne in the supper, it is an infallible pledge vntoo vs, that wee bee nurrished with the very substance of the sonne of God,
Also when we receyu• the bred and the wine in the supper, it is an infallible pledge unto us, that we be nurrished with the very substance of the son of God,
av c-crq pns12 n1 dt n1 cc dt n1 p-acp dt n1, pn31 vbz dt j n1 p-acp pno12, cst pns12 vbi vvd p-acp dt j n1 pp-f dt n1 pp-f np1,
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so as his flesh is our meate, and his blud••• drink. Ye see then that the woord is 〈 ◊ 〉.
so as his Flesh is our meat, and his blud••• drink. You see then that the word is 〈 ◊ 〉.
av c-acp po31 n1 vbz po12 n1, cc po31 n1 vvi. pn22 vvb av cst dt n1 vbz 〈 sy 〉.
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As touching the huge and confuzed heape of thinges that the papists haue in all their Ceremonies,
As touching the huge and confused heap of things that the Papists have in all their Ceremonies,
p-acp vvg dt j cc j-vvn n1 pp-f n2 cst dt n2 vhb p-acp d po32 n2,
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and specially as touching their fyue Sacaments which they haue forged and 〈 ◊ 〉 of their owne heads:
and specially as touching their fyue Sacaments which they have forged and 〈 ◊ 〉 of their own Heads:
cc av-j c-acp vvg po32 crd n2 r-crq pns32 vhb vvn cc 〈 sy 〉 pp-f po32 d n2:
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there is no 〈 ◊ 〉 (of God) at all in them.
there is no 〈 ◊ 〉 (of God) At all in them.
pc-acp vbz dx 〈 sy 〉 (pp-f np1) p-acp d p-acp pno32.
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For what promis haue they for their Anealing, as they terme it? No doubt but they 〈 ◊ 〉 deuise ynough of it:
For what promise have they for their Annealing, as they term it? No doubt but they 〈 ◊ 〉 devise enough of it:
p-acp r-crq n1 vhb pns32 p-acp po32 n-vvg, c-acp pns32 vvb pn31? dx n1 cc-acp pns32 〈 sy 〉 vvi av-d pp-f pn31:
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〈 ◊ 〉 where shall a man fynd any whit of it in the scripture? In the same plyght are all the rest.
〈 ◊ 〉 where shall a man find any whit of it in the scripture? In the same plight Are all the rest.
〈 sy 〉 c-crq vmb dt n1 vvi d n1 pp-f pn31 p-acp dt n1? p-acp dt d n1 vbr d dt n1.
(45) sermon (DIV2)
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As for mariage, it shall be treated of at another tyme, bycause S. Paul maketh mention of it anon after.
As for marriage, it shall be treated of At Another time, Because S. Paul makes mention of it anon After.
p-acp p-acp n1, pn31 vmb vbi vvn pp-f p-acp j-jn n1, c-acp n1 np1 vvz n1 pp-f pn31 av a-acp.
(45) sermon (DIV2)
694
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Howsoeuer the world go, wee 〈 ◊ 〉 that the 〈 ◊ 〉 haue falsifyed the Sacramentes,
Howsoever the world go, we 〈 ◊ 〉 that the 〈 ◊ 〉 have falsified the Sacraments,
c-acp dt n1 vvb, pns12 〈 sy 〉 cst dt 〈 sy 〉 vhi vvn dt n2,
(45) sermon (DIV2)
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& they can as now receyue no profit by them: bycause they haue put the things asunder which God had knit togither.
& they can as now receive no profit by them: Because they have put the things asunder which God had knit together.
cc pns32 vmb a-acp av vvi dx n1 p-acp pno32: c-acp pns32 vhb vvn dt n2 av r-crq np1 vhd vvn av.
(45) sermon (DIV2)
694
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So much the more therefore dooth it stand 〈 ◊ 〉 on hand to remēber the thing that S. Paul telleth vs here:
So much the more Therefore doth it stand 〈 ◊ 〉 on hand to Remember the thing that S. Paul Telleth us Here:
av av-d dt av-dc av vdz pn31 vvi 〈 sy 〉 a-acp n1 pc-acp vvi dt n1 cst n1 np1 vvz pno12 av:
(45) sermon (DIV2)
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that is to wit, that wee be wel washed in baptim, accordingly as 〈 ◊ 〉 sayeth to S. Paule, Wash away thy sinnes. And how? By Baptim.
that is to wit, that we be well washed in Baptism, accordingly as 〈 ◊ 〉 Saith to S. Paul, Wash away thy Sins. And how? By Baptism.
cst vbz p-acp n1, cst pns12 vbb av vvn p-acp n1, av-vvg c-acp 〈 sy 〉 vvz p-acp n1 np1, vvb av po21 n2. cc q-crq? p-acp n1.
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〈 ◊ 〉 euen too shewe that the washing of vs with the water which wee see, is not a vayne or deceyuable figure,
〈 ◊ 〉 even too show that the washing of us with the water which we see, is not a vain or deceivable figure,
〈 sy 〉 av-j av vvi cst dt n-vvg pp-f pno12 p-acp dt n1 r-crq pns12 vvb, vbz xx dt j cc j n1,
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but that Iesus Christ dooth in very deede accomplish the thing that is shewed before our faces.
but that Iesus christ doth in very deed accomplish the thing that is showed before our faces.
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Therfore wee must beare that well in mynd:
Therefore we must bear that well in mind:
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But yit is the woord req•isite therwithall, without the which, all that men can set foorth concerning Ceremonies, is but abuse and deceyt,
But yet is the word req•isite therewithal, without the which, all that men can Set forth Concerning Ceremonies, is but abuse and deceit,
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though it be countenances with the name of God an hundred thousand-tymes.
though it be countenances with the name of God an hundred thousand-tymes.
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Furthermore Saint Paule addeth, that our Lord Iesus Christes washing and clenzing of vs, is too set vs as excellent and singularly beautifull before his owne face.
Furthermore Saint Paul adds, that our Lord Iesus Christ's washing and cleansing of us, is too Set us as excellent and singularly beautiful before his own face.
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For the vnderstanding heereof, let vs note that wee be washed, not only through the forgiuenesse of our sinnes,
For the understanding hereof, let us note that we be washed, not only through the forgiveness of our Sins,
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when they come not too account before God:
when they come not too account before God:
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but also when we bee renewed by the holy Ghost too fyght ageinst all the temptations of the world,
but also when we be renewed by the holy Ghost too fight against all the temptations of the world,
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and too mortifye the vyces of our flesh, and all the froward affections wheruntoo wee bee too much wedded.
and too mortify the vices of our Flesh, and all the froward affections wheruntoo we be too much wedded.
cc av vvi dt n2 pp-f po12 n1, cc d dt j n2 av pns12 vbb av av-d vvn.
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Yee see then that it is a dubble grace which wee receyue of our Lord Iesus.
Ye see then that it is a double grace which we receive of our Lord Iesus.
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That is too wit, bycause he hath satisfyed for vs and discharged vs of our dettes:
That is too wit, Because he hath satisfied for us and discharged us of our debts:
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wee come before God as ryghtuous.
we come before God as righteous.
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For our sinnes are not layed too our charge, but wee bee reconcyled freely, at leastwyse as in respect of our selues,
For our Sins Are not laid too our charge, but we be reconciled freely, At leastwise as in respect of our selves,
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howbeit that it is by the raunsome that Iesus Christ hath offered.
howbeit that it is by the ransom that Iesus christ hath offered.
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Yit notwithstanding, it is not ment that God will haue vs let alone styll in our vncleannesse:
Yet notwithstanding, it is not meant that God will have us let alone still in our uncleanness:
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but that he 〈 ◊ 〉 (also) too drawe vs too him by his holy spirit.
but that he 〈 ◊ 〉 (also) too draw us too him by his holy Spirit.
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Therefore it 〈 ◊ 〉 of necessitie that the foresayd washing s•ould bee matched with regeneration.
Therefore it 〈 ◊ 〉 of necessity that the foresaid washing s•ould be matched with regeneration.
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And that is the cause why Saint Paule 〈 … 〉, that Iesus Christ hath washed vs, too the end wee should excell in beautie,
And that is the cause why Saint Paul 〈 … 〉, that Iesus christ hath washed us, too the end we should excel in beauty,
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yea and bee vnblamable also b•fore him ▪ Now wheras he se•teth vs foorth too bee Honorable or glorious, (for so dooth the woord which he vseth import:) he hath an eye backe too the thinges which he treated of before, concerning men and their wyues.
yea and be Unblamable also b•fore him ▪ Now whereas he se•teth us forth too be Honourable or glorious, (for so doth the word which he uses import:) he hath an eye back too the things which he treated of before, Concerning men and their wives.
uh cc vbi j av av pno31 ▪ av cs pns31 vvz pno12 av av vbi j cc j, (c-acp av vdz dt n1 r-crq pns31 vvz n1:) pns31 vhz dt n1 av av dt n2 r-crq pns31 vvd pp-f a-acp, vvg n2 cc po32 n2.
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For now he goeth foreward in treating of the spirituall wedlocke that is betweene the sonne of God and vs, wherof he will speake yit more a• length hereafter.
For now he Goes forward in treating of the spiritual wedlock that is between the son of God and us, whereof he will speak yet more a• length hereafter.
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Therfore lyke as a man will loue his wyfe when shee is too his lyking:
Therefore like as a man will love his wife when she is too his liking:
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So Saint Paule telleth vs in this text, that the sonne of God wyll lyke well of vs,
So Saint Paul Telleth us in this text, that the son of God will like well of us,
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if wee weare the badges that he giueth vs:
if we wear the badges that he gives us:
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And by that meanes shall wee bee passyng beautifull, that he may haue delyght in vs.
And by that means shall we be passing beautiful, that he may have delight in us
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And for the same cause also doth he say, that he may present vnto himself a beawtifull and glorious Church.
And for the same cause also does he say, that he may present unto himself a beautiful and glorious Church.
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that is too say, first if vppon the knowledge of our owne wretchednesse, wee humble our selues too seeke the pardon that he hath purchaced vs, too the end that beyng quit at Gods hand, wee may call vppon him with full trust. That is one poynt.
that is too say, First if upon the knowledge of our own wretchedness, we humble our selves too seek the pardon that he hath purchased us, too the end that being quit At God's hand, we may call upon him with full trust. That is one point.
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Also that wee bee renewed by his power, so as wee followe not our worldly lustes,
Also that we be renewed by his power, so as we follow not our worldly lusts,
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nor giue libertie too our wicked affections, but rather fyght ageinst our selues, and labour too put away more and more the things that wee haue of our selues, that God may reigne and lyue in vs,
nor give liberty too our wicked affections, but rather fight against our selves, and labour too put away more and more the things that we have of our selves, that God may Reign and live in us,
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and wee bee gouerned by his holy spirit, so as our lyfe may bee nothing else but a yeelding of obedience too his holy wyll.
and we be governed by his holy Spirit, so as our life may be nothing Else but a yielding of Obedience too his holy will.
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Yee see then, what beautie wyll make vs acceptable too the sonne of God: namely, not (the beautie that is adorned) with corruptible deckings:
Ye see then, what beauty will make us acceptable too the son of God: namely, not (the beauty that is adorned) with corruptible deckings:
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but (the beautie which commeth) by beyng clenzed of all our staynes through fayth,
but (the beauty which comes) by being clenzed of all our stains through faith,
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and by beyng so sanctifyed by the holy Ghost, as wee may lyue continually as newe creatures.
and by being so sanctified by the holy Ghost, as we may live continually as new creatures.
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That in effect is the thing that wee haue too beare in mynde. For where it is sayd, that Iesus Christ is giuen vs to be our redemption:
That in Effect is the thing that we have too bear in mind. For where it is said, that Iesus christ is given us to be our redemption:
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Saint Paule declareth therwithall how it is doone, namely, bycause (sayeth he) he is giuen vs too bee our wisedome, ryghtuousnesse, and holynesse.
Saint Paul Declareth therewithal how it is done, namely, Because (Saith he) he is given us too be our Wisdom, Righteousness, and holiness.
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And why too bee our wisedome? That all our wyttes myght rest vppon him, and not wander from him one way nor other.
And why too be our Wisdom? That all our wits might rest upon him, and not wander from him one Way nor other.
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Agein, he is giuen vs too bee our ryghtuousnesse, too the intent there should not bee any spot or wrinckle in vs,
Again, he is given us too be our Righteousness, too the intent there should not be any spot or wrinkle in us,
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when wee should appeere before the face of our God, but that the blud of Iesus Christ should bee sufficient vncorruptnesse for vs. Also he is giuen vs for our Sanctification or Holinesse, too the intent that wee should bee renewed by his holy spirit.
when we should appear before the face of our God, but that the blood of Iesus christ should be sufficient uncorruptness for us Also he is given us for our Sanctification or Holiness, too the intent that we should be renewed by his holy Spirit.
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And whosoeuer separateth these things one from another, intendeth too rend Iesus Christ in peeces, as much as lyeth in him.
And whosoever separateth these things one from Another, intends too rend Iesus christ in Pieces, as much as lies in him.
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Now then, would wee bee parttakers of the spirituall washing, wherof Saint Paule treateth heere? Let vs looke that wee bee holy,
Now then, would we be partakers of the spiritual washing, whereof Saint Paul Treateth Here? Let us look that we be holy,
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and that wee walke in pure conuersation before God. Not that it can bee doone by our owne power or cunning:
and that we walk in pure Conversation before God. Not that it can be done by our own power or cunning:
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but all is attributed heere to Iesus Christ, and Saint Paul sheweth, that it is his office to make vs so excellent.
but all is attributed Here to Iesus christ, and Saint Paul shows, that it is his office to make us so excellent.
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For it is certein, that when men will needes come too it with presumptuousnesse, they may well inforce themselues, (〈 ◊ 〉 yit they shall bee neuer the neerer:) but as for vs, wee must only suffer our Lord Iesus Christ too woorke in vs by his holy spirit.
For it is certain, that when men will needs come too it with presumptuousness, they may well enforce themselves, (〈 ◊ 〉 yet they shall be never the nearer:) but as for us, we must only suffer our Lord Iesus christ too work in us by his holy Spirit.
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In saying so, he declareth that al the outward shewe and gay glistering which wee can haue to the worldward, is but smoke:
In saying so, he Declareth that all the outward show and gay glistering which we can have to the worldward, is but smoke:
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and that wee must haue a purenesse of hart.
and that we must have a pureness of heart.
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He could haue sayd, Our Lord Iesus hath clensed his Churche, too the intent it should be pure and ryghtuous:
He could have said, Our Lord Iesus hath cleansed his Church, too the intent it should be pure and righteous:
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but he intended too expresse, that our purenenesse or cleannesse, is not too please the syght of the world, that wee may be prayzed and commended heere belowe,
but he intended too express, that our purenenesse or cleanness, is not too please the sight of the world, that we may be prayzed and commended Here below,
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as hipocrits are, whom men gape and gaze at a great way of, clapping their hands at them,
as hipocrits Are, whom men gape and gaze At a great Way of, clapping their hands At them,
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and esteeming them holyer than the Angels:
and esteeming them Holier than the Angels:
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but that it is much better for a man not too bee so precyze, but too walk playnly,
but that it is much better for a man not too be so precyze, but too walk plainly,
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and if there bee imperfections in him, too let them be knowen, and yit too hold on his full pace still, hauing the feare of God vnfeynedly in him all the whyle.
and if there be imperfections in him, too let them be known, and yet too hold on his full pace still, having the Fear of God vnfeynedly in him all the while.
cc cs pc-acp vbi n2 p-acp pno31, av vvb pno32 vbi vvn, cc av av vvi p-acp po31 j n1 av, vhg dt n1 pp-f np1 av-j p-acp pno31 d dt n1.
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Wherfore folowing this instruction of Saint Paules, let vs learne too set our selues in the presence of the sonne of God:
Wherefore following this instruction of Saint Paul's, let us Learn too Set our selves in the presence of the son of God:
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and when it commeth too the ordering of our lyfe, let vs looke at him, knowing that eyther wee must bee allowed there,
and when it comes too the ordering of our life, let us look At him, knowing that either we must be allowed there,
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or else wee gayne nothing by being exalted and commended heere beneathe:
or Else we gain nothing by being exalted and commended Here beneath:
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though men haue neuer so maruelous opinion of vs, all (say I) shalbee but mere vanitie and leazing, till wee haue ruled and framed our lyfe in such wyse,
though men have never so marvelous opinion of us, all (say I) shalbe but mere vanity and leazing, till we have ruled and framed our life in such wise,
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as if wee walked before the face of the sonne of God, howbeeit that in very deede nothing can bee hidden from him.
as if we walked before the face of the son of God, howbeit that in very deed nothing can be hidden from him.
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This is it that wee haue too remember further.
This is it that we have too Remember further.
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Now when as Saint Paule sayeth, too the end that the Church should bee without spot or w•in•le, and vnrebukable in holinesse:
Now when as Saint Paul Saith, too the end that the Church should be without spot or w•in•le, and unrebukable in holiness:
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he meaneth not that this is accomplshed and performed in vs alredie, nor that it can bee as long as wee bee compassed ab•ut with this bodie:
he means not that this is accomplshed and performed in us already, nor that it can be as long as we be compassed ab•ut with this body:
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〈 ◊ 〉 it is as a prizon, and a bondage ▪ and wee dragge our shackles after vs continually whyle wee bee heere beneathe:
〈 ◊ 〉 it is as a prizon, and a bondage ▪ and we drag our shackles After us continually while we be Here beneath:
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and although wee haue profited well in the feare of God, yit must wee bee fayne too say alwayes with Saint Paule, that wee be hild in a miserable bondage,
and although we have profited well in the Fear of God, yet must we be fain too say always with Saint Paul, that we be held in a miserable bondage,
cc cs pns12 vhb vvn av p-acp dt n1 pp-f np1, av vmb pns12 vbi j av vvi av p-acp n1 np1, cst pns12 vbb vvn p-acp dt j n1,
(45) sermon (DIV2)
697
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and cannot serue God but by halues, as ye would say.
and cannot serve God but by halves, as you would say.
cc vmbx vvi np1 cc-acp p-acp n2-jn, c-acp pn22 vmd vvi.
(45) sermon (DIV2)
697
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12829
Howbeeit, S. Paule ment also too shewe simply whertoo wee bee called, too the intent w•e should hye vs thitherward all the tyme of our lyfe.
Howbeit, S. Paul meant also too show simply whertoo we be called, too the intent w•e should high us thitherward all the time of our life.
a-acp, n1 np1 vvd av av vvi av-j av pns12 vbb vvn, av dt n1 vvb vmd vvi pno12 av d dt n1 pp-f po12 n1.
(45) sermon (DIV2)
697
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12848
the same forsaketh the schoole of Iesus Christ. Then let vs vnderstand, that in this world wee cannot bee without spot or wri•kle,
the same Forsaketh the school of Iesus christ. Then let us understand, that in this world we cannot be without spot or wri•kle,
dt d vvz dt n1 pp-f np1 np1. av vvb pno12 vvi, cst p-acp d n1 pns12 vmbx vbi p-acp n1 cc vvi,
(45) sermon (DIV2)
697
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12830
Now then what is the end of our Redemption? wherfore are wee reconcyled too God? Wherfore are we made cleane by the blud of our Lord Iesus Christ? Wherfore also are wee sanctifyed and regenerated? It is too the intent we myght in the end be vnblamable before God.
Now then what is the end of our Redemption? Wherefore Are we reconciled too God? Wherefore Are we made clean by the blood of our Lord Iesus christ? Wherefore also Are we sanctified and regenerated? It is too the intent we might in the end be Unblamable before God.
av av q-crq vbz dt n1 pp-f po12 n1? q-crq vbr pns12 vvn av np1? q-crq vbr pns12 vvn av-j p-acp dt n1 pp-f po12 n1 np1 np1? c-crq av vbr pns12 vvn cc vvn? pn31 vbz av dt n1 pns12 vmd p-acp dt n1 vbb j p-acp np1.
(45) sermon (DIV2)
697
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12831
And what in this world? There will euer bee much too bee blamed and to bee found fault with:
And what in this world? There will ever be much too be blamed and to be found fault with:
cc q-crq p-acp d n1? pc-acp vmb av vbi d av vbb vvn cc pc-acp vbi vvn n1 p-acp:
(45) sermon (DIV2)
697
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but let vs bee contented that our sinnes shal not bee layd too our charge.
but let us be contented that our Sins shall not be laid too our charge.
cc-acp vvb pno12 vbi vvn d po12 n2 vmb xx vbi vvn av po12 n1.
(45) sermon (DIV2)
697
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12833
And this is well woorth the noting, bycause there were a sort of malicious and leaud heads in old tyme, which surmyzed an Angelicall perfection in their brayne,
And this is well worth the noting, Because there were a sort of malicious and lewd Heads in old time, which surmyzed an Angelical perfection in their brain,
cc d vbz av j dt vvg, c-acp pc-acp vbdr dt n1 pp-f j cc j n2 p-acp j n1, r-crq vvn dt j n1 p-acp po32 n1,
(45) sermon (DIV2)
697
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12834
as though men myght atteyne too a full and perfect ryghtuousnesse in this world, and that was euen an abolishing of the couenant that God hath made with vs, wherin consisteth our saluation.
as though men might attain too a full and perfect Righteousness in this world, and that was even an abolishing of the Covenant that God hath made with us, wherein Consisteth our salvation.
c-acp cs n2 vmd vvi av dt j cc j n1 p-acp d n1, cc cst vbds av-j dt n-vvg pp-f dt n1 cst np1 vhz vvn p-acp pno12, c-crq vvz po12 n1.
(45) sermon (DIV2)
697
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12835
For therin are twoo inseperable poynts:
For therein Are twoo inseparable points:
p-acp av vbr crd j n2:
(45) sermon (DIV2)
697
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12836
that is too wit, the forgiuenesse of sinnes, and the newbirth, as it is sayd in the seuen and thirtith of Ezechiell, in the thirteenth of Ieremie, and in effect euery where.
that is too wit, the forgiveness of Sins, and the New birth, as it is said in the seuen and Thirtieth of Ezekiel, in the thirteenth of Ieremie, and in Effect every where.
d vbz av n1, dt n1 pp-f n2, cc dt n1, c-acp pn31 vbz vvn p-acp dt crd cc ord pp-f np1, p-acp dt ord pp-f np1, cc p-acp n1 d q-crq.
(45) sermon (DIV2)
697
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12837
These things then cannot bee put asunder, namely that God dooth so receyue and adopt vs,
These things then cannot be put asunder, namely that God doth so receive and adopt us,
np1 n2 av vmbx vbi vvn av, av cst np1 vdz av vvi cc vvi pno12,
(45) sermon (DIV2)
697
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as wee neede still too haue our sinnes forgiuen vs, till wee bee ridde quyte and cleane of al earthly corruption:
as we need still too have our Sins forgiven us, till we be rid quite and clean of all earthly corruption:
c-acp pns12 vvb av av vhb po12 n2 vvn pno12, c-acp pns12 vbb vvn av cc av-j pp-f d j n1:
(45) sermon (DIV2)
697
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12839
and agein, that wee must go foreward dayly in newnesse of lyfe.
and again, that we must go forward daily in newness of life.
cc av, cst pns12 vmb vvi av-j av-j p-acp n1 pp-f n1.
(45) sermon (DIV2)
697
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But there are yit still of those diuells incarnate, which would abolish the remission of sinnes, insomuch that they dare slaunder vs so farre,
But there Are yet still of those Devils incarnate, which would Abolah the remission of Sins, insomuch that they Dare slander us so Far,
p-acp a-acp vbr av av pp-f d n2 j, r-crq vmd vvi dt n1 pp-f n2, av cst pns32 vvb vvb pno12 av av-j,
(45) sermon (DIV2)
697
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as to say, that wee hold men stil to their Apcie, whē we make thē beleeue that they must needs be sinners still ▪ Neuerthelesse, it is certein, that whosoeuer wil bee a Christian, must needes be a sinner.
as to say, that we hold men still to their Apcie, when we make them believe that they must needs be Sinners still ▪ Nevertheless, it is certain, that whosoever will be a Christian, must needs be a sinner.
c-acp pc-acp vvi, cst pns12 vvb n2 av p-acp po32 n1, c-crq pns12 vvb pno32 vvi cst pns32 vmb av vbi n2 av ▪ av, pn31 vbz j, cst r-crq vmb vbi dt njp, vmb av vbi dt n1.
(45) sermon (DIV2)
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This is straunge at the first sight, but yit is it moued so as by the holy Gost. It is Saint Iohn that speaketh it,
This is strange At the First sighed, but yet is it moved so as by the holy Gost. It is Saint John that speaks it,
d vbz j p-acp dt ord n1, cc-acp av vbz pn31 vvn av c-acp p-acp dt j np1 pn31 vbz n1 np1 cst vvz pn31,
(45) sermon (DIV2)
697
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but the doctrine is Gods. If wee say (sayeth he) that wee haue no sin, wee make God a lyer,
but the Doctrine is God's If we say (Saith he) that we have no since, we make God a liar,
cc-acp dt n1 vbz n2 cs pns12 vvb (vvz pns31) cst pns12 vhb dx n1, pns12 vvb np1 dt n1,
(45) sermon (DIV2)
697
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and his truth is not in vs. Then if wee imagin our selues too bee so holy, that wee haue no more sin in vs:
and his truth is not in us Then if we imagine our selves too be so holy, that we have no more since in us:
cc po31 n1 vbz xx p-acp pno12 av cs pns12 vvb po12 n2 av vbi av j, cst pns12 vhb dx dc n1 p-acp pno12:
(45) sermon (DIV2)
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shall God bee a lyer for our fancies sake? Also, if wee wil bee Christians, ought wee not too bee Christes disciples? And if wee bee desyrous too learne in his schoole, is not the maner of praying vntoo God his father, the principall poynt which he teacheth vs? And what doth he shew vs there? For giue vs our offences.
shall God be a liar for our fancies sake? Also, if we will be Christians, ought we not too be Christ's Disciples? And if we be desirous too Learn in his school, is not the manner of praying unto God his father, the principal point which he Teaches us? And what does he show us there? For give us our offences.
vmb np1 vbi dt n1 p-acp po12 ng1 n1? av, cs pns12 vmb vbi np1, vmd pns12 xx av vbi npg1 n2? cc cs pns12 vbb j av vvi p-acp po31 n1, vbz xx dt n1 pp-f vvg p-acp np1 po31 n1, dt j-jn n1 r-crq pns31 vvz pno12? cc q-crq vdz pns31 vvi pno12 a-acp? p-acp vvi pno12 po12 n2.
(45) sermon (DIV2)
697
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Wee beseech God dayly too forgiue vs the greate 〈 … 〉.
we beseech God daily too forgive us the great 〈 … 〉.
pns12 vvb np1 av-j av vvb pno12 dt j 〈 … 〉.
(45) sermon (DIV2)
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Now if any man intend too raze out this petition of crauing forgiuenesse of our faultes:
Now if any man intend too raze out this petition of craving forgiveness of our Faults:
av cs d n1 vvb av vvi av d n1 pp-f vvg n1 pp-f po12 n2:
(45) sermon (DIV2)
697
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but wee must bee clenzed by little and little, and the vyces whertoo wee bee giuen, must bee corrected by peecemeale,
but we must be clenzed by little and little, and the vices whertoo we be given, must be corrected by piecemeal,
cc-acp pns12 vmb vbi vvn p-acp j cc j, cc dt n2 av pns12 vbb vvn, vmb vbi vvn p-acp av,
(45) sermon (DIV2)
697
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vntyll wee come too the perfection that is spoken of in the first Chapter.
until we come too the perfection that is spoken of in the First Chapter.
p-acp pns12 vvb av dt n1 cst vbz vvn pp-f p-acp dt ord n1.
(45) sermon (DIV2)
697
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Too bee short, as long as wee bee in this worlde, forasmuch as wee haue so many sinnes and vyces in vs, let vs bee heedfull in praying vntoo God too shewe himselfe alwayes mercifull towardes vs,
Too be short, as long as we be in this world, forasmuch as we have so many Sins and vices in us, let us be heedful in praying unto God too show himself always merciful towards us,
av vbb j, c-acp av-j c-acp pns12 vbb p-acp d n1, av c-acp pns12 vhb av d n2 cc n2 p-acp pno12, vvb pno12 vbi j p-acp vvg p-acp np1 av vvi px31 av j p-acp pno12,
(45) sermon (DIV2)
697
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and in bearing with vs by forgiuing our misdeedes.
and in bearing with us by forgiving our misdeeds.
cc p-acp vvg p-acp pno12 p-acp j-vvg po12 n2.
(45) sermon (DIV2)
697
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And yit notwithstanding let vs therwithall take hart too fight ageinst all our vyces, and too yeeld our selues obedient too our God,
And yet notwithstanding let us therewithal take heart too fight against all our vices, and too yield our selves obedient too our God,
cc av a-acp vvb pno12 av vvi n1 av vvi p-acp d po12 n2, cc av vvb po12 n2 j av po12 np1,
(45) sermon (DIV2)
697
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and let vs vse force and violence too subdew all our passions and lustes, vntyll wee haue gotten the vpper ha•d of euill,
and let us use force and violence too subdue all our passion and lusts, until we have got the upper ha•d of evil,
cc vvb pno12 vvi n1 cc n1 av vvi d po12 n2 cc n2, p-acp pns12 vhb vvn dt jc n1 pp-f n-jn,
(45) sermon (DIV2)
697
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though wee ceasse not too commit it.
though we cease not too commit it.
cs pns12 vvb xx av vvi pn31.
(45) sermon (DIV2)
697
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Although sinne dwell in vs, yit let it not reigne in vs. Thus yee see how wee must day by day continew this exercyze of presenting our selues before God with all humilitie, in beseeching him too pardon our offences:
Although sin dwell in us, yet let it not Reign in us Thus ye see how we must day by day continue this exercyze of presenting our selves before God with all humility, in beseeching him too pardon our offences:
cs n1 vvb p-acp pno12, av vvb pn31 xx vvi p-acp pno12 av pn22 vvb c-crq pns12 vmb n1 p-acp n1 vvi d n1 pp-f vvg po12 n2 p-acp np1 p-acp d n1, p-acp vvg pno31 av vvi po12 n2:
(45) sermon (DIV2)
697
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and yit notwithstanding profite more and more in the renewment that is spoken of heere, tyll wee bee wholly fashyoned lyke too the ryghtuousnesse and glory of our God.
and yet notwithstanding profit more and more in the renewment that is spoken of Here, till we be wholly fashyoned like too the Righteousness and glory of our God.
cc av p-acp n1 av-dc cc av-dc p-acp dt n1 cst vbz vvn pp-f av, p-acp pns12 vbb av-jn vvn av-j av dt n1 cc n1 pp-f po12 n1.
(45) sermon (DIV2)
697
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs feele them more and more, that wee may bee sorie for them,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us feel them more and more, that we may be sorry for them,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 vvi pno32 n1 cc av-dc, cst pns12 vmb vbi j p-acp pno32,
(45) sermon (DIV2)
698
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and so streyne our selues too followe his seruice, as wee may shewe by our deedes, all our lyfe long, that he hath not redeemed vs in vayne from the tyrannye of Satan,
and so streyne our selves too follow his service, as we may show by our Deeds, all our life long, that he hath not redeemed us in vain from the tyranny of Satan,
cc av vvi po12 n2 av vvi po31 n1, c-acp pns12 vmb vvi p-acp po12 n2, d po12 n1 av-j, cst pns31 vhz xx vvn pno12 p-acp j p-acp dt n1 pp-f np1,
(45) sermon (DIV2)
698
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and set vs at libertie, euen too serue him with a free will, and too giue our selues wholly too the glorifying of his holy name.
and Set us At liberty, even too serve him with a free will, and too give our selves wholly too the glorifying of his holy name.
cc vvb pno12 p-acp n1, av av vvi pno31 p-acp dt j n1, cc av vvb po12 n2 av-jn av dt vvg pp-f po31 j n1.
(45) sermon (DIV2)
698
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And therwithall (let vs beseeche him) also too graunt vs the grace, so too taste the benefytes which he bestoweth vppon vs,
And therewithal (let us beseech him) also too grant us the grace, so too taste the benefits which he bestoweth upon us,
cc av (vvb pno12 vvi pno31) av av vvb pno12 dt n1, av av vvi dt n2 r-crq pns31 vvz p-acp pno12,
(45) sermon (DIV2)
698
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as they may prouoke vs more and more too glorify him, and that it may bee our continuall exercyze and study too sing and preach his prayses alwayes,
as they may provoke us more and more too Glorify him, and that it may be our continual exercyze and study too sing and preach his praises always,
c-acp pns32 vmb vvi pno12 dc cc av-dc av vvi pno31, cc cst pn31 vmb vbi po12 j n1 cc vvi av vvi cc vvi po31 n2 av,
(45) sermon (DIV2)
698
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and too acknowledge how greatly wee bee bound and i•detted vntoo him, that by that meanes our Lord Iesus may so reigne ouer vs,
and too acknowledge how greatly we be bound and i•detted unto him, that by that means our Lord Iesus may so Reign over us,
cc av vvb c-crq av-j pns12 vbb vvn cc vvn p-acp pno31, cst p-acp d n2 po12 n1 np1 vmb av vvi p-acp pno12,
(45) sermon (DIV2)
698
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12864
as wee may bee linked too him in vnseparable 〈 ◊ 〉, vntyll wee come too the ringdome that he hath bought so deerly for vs. That it may please him to graunt this grace not only to vs,
as we may be linked too him in unseparable 〈 ◊ 〉, until we come too the ringdome that he hath bought so dearly for us That it may please him to grant this grace not only to us,
c-acp pns12 vmb vbi vvn av pno31 p-acp j-u 〈 sy 〉, p-acp pns12 vvb av dt n1 cst pns31 vhz vvn av av-jn p-acp pno12 cst pn31 vmb vvi pno31 pc-acp vvi d n1 xx av-j p-acp pno12,
(45) sermon (DIV2)
698
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but also to all people. &c.
but also to all people. etc.
cc-acp av p-acp d n1. av
(45) sermon (DIV2)
698
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12866
The.xli. Sermon, which is the nyenth vppon the fifth Chapter. 28. Men ought so too loue their vvyues as their ovvne bodyes.
The xli Sermon, which is the nyenth upon the fifth Chapter. 28. Men ought so too love their wives as their own bodies.
dt crd n1, r-crq vbz dt n1 p-acp dt ord n1. crd np1 vmd av av vvi po32 n2 p-acp po32 d n2.
(46) sermon (DIV2)
698
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12867
He that loueth his vvyfe, loueth himselfe.
He that loves his wife, loves himself.
pns31 cst vvz po31 n1, vvz px31.
(46) sermon (DIV2)
699
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29. For no man euer yit hated his ovvne fleshe, but (rather) he nurrisheth and cherisheth it,
29. For no man ever yet hated his own Flesh, but (rather) he nurrisheth and Cherishes it,
crd p-acp dx n1 av av vvd po31 d n1, cc-acp (av) pns31 vvz cc vvz pn31,
(46) sermon (DIV2)
700
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as the Lord also dooth the Churche. 30. For vvee bee members of his body, of his fleshe, and of his bones,
as the Lord also doth the Church. 30. For vvee be members of his body, of his Flesh, and of his bones,
c-acp dt n1 av vdz dt n1. crd p-acp zz vbi n2 pp-f po31 n1, pp-f po31 n1, cc pp-f po31 n2,
(46) sermon (DIV2)
700
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12870
SEeing that the holy scripture exhorteth vs to be kynd harted, meeke, and patient one too another,
SEeing that the holy scripture exhorteth us to be kind hearted, meek, and patient one too Another,
vvg cst dt j n1 vvz pno12 pc-acp vbi j j-vvn, j, cc j pi av j-jn,
(46) sermon (DIV2)
702
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and setteth vs downe the example of God, who is reconcyled too vs in the person of his sonne our Lord Iesus Christ,
and sets us down the Exampl of God, who is reconciled too us in the person of his son our Lord Iesus christ,
cc vvz pno12 p-acp dt n1 pp-f np1, r-crq vbz vvn av pno12 p-acp dt n1 pp-f po31 n1 po12 n1 np1 np1,
(46) sermon (DIV2)
702
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and sheweth vs therewithall that Iesus Christ spared not himself, but shewed the loue that he bare vs,
and shows us therewithal that Iesus christ spared not himself, but showed the love that he bore us,
cc vvz pno12 av cst np1 np1 vvd xx px31, cc-acp vvd dt n1 cst pns31 vvd pno12,
(46) sermon (DIV2)
702
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and the care that he had of our saluation, in that he gaue himselfe too so hard and bitter a death:
and the care that he had of our salvation, in that he gave himself too so hard and bitter a death:
cc dt n1 cst pns31 vhd pp-f po12 n1, p-acp cst pns31 vvd px31 av av j cc j dt n1:
(46) sermon (DIV2)
702
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it must needes bee that our hartes are harder than steele, if they bee not meekened by it.
it must needs be that our hearts Are harder than steel, if they be not meekened by it.
pn31 vmb av vbi d po12 n2 vbr jc cs n1, cs pns32 vbb xx vvn p-acp pn31.
(46) sermon (DIV2)
702
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12875
And yit notwithstanding, all these exhortations cannot suffyze vs, by reason of our wylfulnesse and corruption.
And yet notwithstanding, all these exhortations cannot suffyze us, by reason of our wylfulnesse and corruption.
cc av a-acp, d d n2 vmbx vvi pno12, p-acp n1 pp-f po12 n1 cc n1.
(46) sermon (DIV2)
702
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God therfore, too put vs too the greater shame, sendeth vs backe too the order of nature:
God Therefore, too put us too the greater shame, sends us back too the order of nature:
np1 av, av vvb pno12 av dt jc n1, vvz pno12 av av dt n1 pp-f n1:
(46) sermon (DIV2)
702
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12877
as if it were sayd, that although we had neuer heard any word of Gods mouth,
as if it were said, that although we had never herd any word of God's Mouth,
c-acp cs pn31 vbdr vvn, cst cs pns12 vhd av-x vvn d n1 pp-f npg1 n1,
(46) sermon (DIV2)
702
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12878
nor neuer had had any teaching by holy Scripture: yit ought euery of vs too enter intoo himselfe, and too consider his own state,
nor never had had any teaching by holy Scripture: yet ought every of us too enter into himself, and too Consider his own state,
ccx av-x vhd vhn d vvg p-acp j n1: av vmd d pp-f pno12 av vvi p-acp px31, cc av vvb po31 d n1,
(46) sermon (DIV2)
702
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12879
for that wyll be ynough too hold vs conuicted, without any other witnesse. And that could the heathen men tell vs full well:
for that will be enough too hold us convicted, without any other witness. And that could the heathen men tell us full well:
p-acp d vmb vbi av-d av vvb pno12 j-vvn, p-acp d j-jn n1. cc cst vmd dt j-jn n2 vvb pno12 j av:
(46) sermon (DIV2)
702
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who hauing nother beleefe in God, nor any Religion, could notwithstanding well skill too saye, that the wyld beastes make not warre one ageinst another.
who having neither belief in God, nor any Religion, could notwithstanding well skill too say, that the wild beasts make not war one against Another.
r-crq vhg av-dx n1 p-acp np1, ccx d n1, vmd a-acp av n1 av vvi, cst dt j n2 vvb xx n1 pi p-acp n-jn.
(46) sermon (DIV2)
702
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12881
For one Woolfe eateth not another:
For one Wolf Eateth not Another:
p-acp crd n1 vvz xx j-jn:
(46) sermon (DIV2)
702
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12882
the Beares and Lyons that lyue abrode in the wyld woods, haue a certein thing that holdeth them in order,
the Bears and Lyons that live abroad in the wild woods, have a certain thing that holds them in order,
dt n2 cc n2 cst vvi av p-acp dt j n2, vhb dt j n1 cst vvz pno32 p-acp n1,
(46) sermon (DIV2)
702
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so as they hurt not one another. And yit haue they no discretion as is among men:
so as they hurt not one Another. And yet have they no discretion as is among men:
av c-acp pns32 vvd xx pi j-jn. cc av vhb pns32 dx n1 c-acp vbz p-acp n2:
(46) sermon (DIV2)
702
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12884
but they haue as it were a naturall •••ouing which driueth them too loue one another,
but they have as it were a natural •••ouing which Driveth them too love one Another,
cc-acp pns32 vhb c-acp pn31 vbdr dt j vvg r-crq vvz pno32 av vvi pi j-jn,
(46) sermon (DIV2)
702
Image 310
12885
so as euery of them lyueth (quietly) with his fellowe ▪ Now then, must it not needes bee that men are altoogither out of square,
so as every of them liveth (quietly) with his fellow ▪ Now then, must it not needs be that men Are altoogither out of square,
av c-acp d pp-f pno32 vvz (av-jn) p-acp po31 n1 ▪ av av, vmb pn31 xx av vbi d n2 vbr av av pp-f n-jn,
(46) sermon (DIV2)
702
Image 310
12886
and doo despyze God and nature, seeing they lyue like Dogges and Cattes (as they say,) and euery man is as a Woolfe or a Foxe too his neyghbour,
and do despyze God and nature, seeing they live like Dogs and Cats (as they say,) and every man is as a Wolf or a Fox too his neighbour,
cc vdi j np1 cc n1, vvg pns32 vvi av-j n2 cc n2 (c-acp pns32 vvb,) cc d n1 vbz p-acp dt n1 cc dt n1 av po31 n1,
(46) sermon (DIV2)
702
Image 310
12887
so as there is nothing but craftinesse and malice, or else vtter crueltie? That is the cause why God telleth vs that wee bee all of one fleshe, and of one kynd.
so as there is nothing but craftiness and malice, or Else utter cruelty? That is the cause why God Telleth us that we be all of one Flesh, and of one kind.
av c-acp pc-acp vbz pix p-acp n1 cc n1, cc av j n1? cst vbz dt n1 c-crq np1 vvz pno12 cst pns12 vbb av-d pp-f crd n1, cc pp-f crd n1.
(46) sermon (DIV2)
702
Image 310
12888
And Esay vseth the same reason, too perswade vs too succour our neyghbours, and too haue pitie and compassion of them they stand in any neede.
And Isaiah uses the same reason, too persuade us too succour our neighbours, and too have pity and compassion of them they stand in any need.
cc np1 vvz dt d n1, av vvb pno12 av vvi po12 n2, cc av vhb n1 cc n1 pp-f pno32 pns32 vvb p-acp d n1.
(46) sermon (DIV2)
702
Image 310
12889
Thou shalt not despyze thine owne fleshe (sayeth he.) For the furthest straunger in the world is neuer the more separated from vs for all that, but both he and wee spring both out of one fountayne,
Thou shalt not despyze thine own Flesh (Saith he.) For the furthest stranger in the world is never the more separated from us for all that, but both he and we spring both out of one fountain,
pns21 vm2 xx vvi po21 d n1 (vvz pns31.) p-acp dt js n1 p-acp dt n1 vbz av-x dt av-dc vvn p-acp pno12 p-acp d d, p-acp d pns31 cc pns12 vvb d av pp-f crd n1,
(46) sermon (DIV2)
702
Image 310
12890
and wee ought too acknowledge him too bee our image.
and we ought too acknowledge him too be our image.
cc pns12 vmd av vvi pno31 av vbi po12 n1.
(46) sermon (DIV2)
702
Image 310
12891
Therefore whosoeuer disdeyneth any man, surely he foregetteth himselfe too much, and he knoweth not what he is,
Therefore whosoever disdeyneth any man, surely he foregetteth himself too much, and he Knoweth not what he is,
av r-crq vvz d n1, av-j pns31 vvz px31 av d, cc pns31 vvz xx r-crq pns31 vbz,
(46) sermon (DIV2)
702
Image 310
12892
nother is woorthy of the honorable degree wherin God hath set him. And why? Bycause he peruerteth all order.
neither is worthy of the honourable degree wherein God hath Set him. And why? Because he perverteth all order.
av-dx vbz j pp-f dt j n1 c-crq np1 vhz vvn pno31. cc q-crq? c-acp pns31 vvz d n1.
(46) sermon (DIV2)
702
Image 310
12893
Now if this reason ought too take place in generall:
Now if this reason ought too take place in general:
av cs d n1 vmd av vvi n1 p-acp n1:
(46) sermon (DIV2)
702
Image 310
12894
much more ought men too bee touched too the quicke when it is told them what they bee, specially seeing they bee linked toogither in a much streyter bond.
much more ought men to be touched too the quick when it is told them what they be, specially seeing they be linked together in a much streyter bound.
av-d dc vmd n2 pc-acp vbi vvn av dt j c-crq pn31 vbz vvn pno32 r-crq pns32 vbb, av-j vvg pns32 vbi vvn av p-acp dt d n1 n1.
(46) sermon (DIV2)
702
Image 310
12895
As if a man should saye too a father, How now? If thou bee so farre out of loue with thy sonne, that thou art vnwylling too see him,
As if a man should say too a father, How now? If thou be so Far out of love with thy son, that thou art unwilling too see him,
p-acp cs dt n1 vmd vvi av dt n1, c-crq av? cs pns21 vbb av av-j av pp-f n1 p-acp po21 n1, cst pns21 vb2r j av vvi pno31,
(46) sermon (DIV2)
702
Image 310
12896
and disdeynest too talke with him, and he can fynd no meanes too come too attonement with thee:
and disdeynest too talk with him, and he can find no means too come too atonement with thee:
cc vv2 av vvi p-acp pno31, cc pns31 vmb vvi dx n2 av vvn av n1 p-acp pno21:
(46) sermon (DIV2)
702
Image 310
12897
what a crueltie is that? For he is thy fleshe and thy blud.
what a cruelty is that? For he is thy Flesh and thy blood.
r-crq dt n1 vbz d? p-acp pns31 vbz po21 n1 cc po21 n1.
(46) sermon (DIV2)
702
Image 310
12898
And how then canst thou bee so blynded in thyne excessiue moode, as not too consider that God hath giuen him thee as though he had come out of thyne owne person? And too a sonne it will bee sayde lykewyse:
And how then Canst thou be so blinded in thine excessive mood, as not too Consider that God hath given him thee as though he had come out of thine own person? And too a son it will be said likewise:
cc q-crq av vm2 pns21 vbi av vvn p-acp po21 j n1, c-acp xx av vvi cst np1 vhz vvn pno31 pno21 c-acp cs pns31 vhd vvn av pp-f po21 d n1? cc av dt n1 pn31 vmb vbi vvn av:
(46) sermon (DIV2)
702
Image 310
12899
How now? Is it meete that thou shouldest bee borne intoo the world, and haue roome and place among Gods children,
How now? Is it meet that thou Shouldst be born into the world, and have room and place among God's children,
c-crq av? vbz pn31 j cst pns21 vmd2 vbi vvn p-acp dt n1, cc vhb n1 cc n1 p-acp npg1 n2,
(46) sermon (DIV2)
702
Image 310
12900
and in the meane whyle forget thy father that begate thee, and by whose meanes God sent thee intoo the world?
and in the mean while forget thy father that begat thee, and by whose means God sent thee into the world?
cc p-acp dt j n1 vvi po21 n1 cst vvd pno21, cc p-acp rg-crq n2 np1 vvd pno21 p-acp dt n1?
(46) sermon (DIV2)
702
Image 310
12901
Now the holyest band that God hath set among vs, is the bond betweene man and wyfe.
Now the Holiest band that God hath Set among us, is the bound between man and wife.
av dt js n1 cst np1 vhz vvn p-acp pno12, vbz dt n1 p-acp n1 cc n1.
(46) sermon (DIV2)
703
Image 310
12902
That is the cause why Saint Paule sayth, that a man cannot loue his wyfe, but he must loue him self:
That is the cause why Saint Paul say, that a man cannot love his wife, but he must love him self:
cst vbz dt n1 c-crq n1 np1 vvz, cst dt n1 vmbx vvi po31 n1, cc-acp pns31 vmb vvi pno31 n1:
(46) sermon (DIV2)
703
Image 310
12903
and contrariwyse, that if he despyze his wyfe or hate hir, it is all one as if he fall at oddes with him self.
and contrariwise, that if he despyze his wife or hate his, it is all one as if he fallen At odds with him self.
cc av, cst cs pns31 vvb po31 n1 cc vvb png31, pn31 vbz d pi c-acp cs pns31 vvb p-acp n2 p-acp pno31 n1.
(46) sermon (DIV2)
703
Image 310
12904
And is that possible? Heretoofore he had exhorted husbands too doo their duetyes, by hauing an eye too the example of our Lord Iesus Christ.
And is that possible? Heretofore he had exhorted Husbands too do their duties, by having an eye too the Exampl of our Lord Iesus christ.
cc vbz d j? av pns31 vhd vvn n2 av vdb po32 n2, p-acp vhg dt n1 av dt n1 pp-f po12 n1 np1 np1.
(46) sermon (DIV2)
703
Image 310
12905
And he had alledged, that the sonne of God had giuen him self too the death too wash his Churche:
And he had alleged, that the son of God had given him self too the death too wash his Church:
cc pns31 vhd vvn, cst dt n1 pp-f np1 vhd vvn pno31 n1 av dt n1 av vvi po31 n1:
(46) sermon (DIV2)
703
Image 310
12906
so that although it was poore and miserable, and ful of filth and vncleannesse:
so that although it was poor and miserable, and full of filth and uncleanness:
av cst cs pn31 vbds j cc j, cc j pp-f n1 cc n1:
(46) sermon (DIV2)
703
Image 310
12907
〈 … 〉 suffered that which was needefull for ou• saluation, he lefte vs moreouer a record of the grace which he hath purchaced •or vs. Insomuch that in B•btim wee haue a visible token, that the blu• of our Lord Iesus Christ is our washing and cle•zing.
〈 … 〉 suffered that which was needful for ou• salvation, he left us moreover a record of the grace which he hath purchased •or us Insomuch that in B•btim we have a visible token, that the blu• of our Lord Iesus christ is our washing and cle•zing.
〈 … 〉 vvd d r-crq vbds j p-acp n1 n1, pns31 vvd pno12 av dt n1 pp-f dt n1 r-crq pns31 vhz vvn vvi pno12 av cst p-acp av pns12 vhb dt j n1, cst dt n1 pp-f po12 n1 np1 np1 vbz po12 vvg cc vvg.
(46) sermon (DIV2)
703
Image 311
12971
he shall fynde that there may bee a sorte of fond loues, and a forte of excessiue affections,
he shall find that there may be a sort of found loves, and a fort of excessive affections,
pns31 vmb vvi cst a-acp vmb vbi dt n1 pp-f j n2, cc dt n1 pp-f j n2,
(46) sermon (DIV2)
706
Image 312
12908
Can we think vppon all these things, and not bee moued too some gentlnesse? Yea if wee consider first of all that wee •ee but wr•tched woormes of the earth,
Can we think upon all these things, and not be moved too Some gentlnesse? Yea if we Consider First of all that we •ee but wr•tched worms of the earth,
vmb pns12 vvi p-acp d d n2, cc xx vbi vvn av d n1? uh cs pns12 vvb ord pp-f d cst pns12 vvb p-acp j n2 pp-f dt n1,
(46) sermon (DIV2)
703
Image 311
12909
and (too be short) that there is nothing in vs but vtter miserie,
and (too be short) that there is nothing in us but utter misery,
cc (av vbb j) cst pc-acp vbz pix p-acp pno12 p-acp j n1,
(46) sermon (DIV2)
703
Image 311
12910
so as wee may well •ee called vermin, and caryons full of all corruption and lothsomnesse:
so as we may well •ee called vermin, and caryons full of all corruption and loathsomeness:
av c-acp pns12 vmb av vbi vvn n1, cc n2 j pp-f d n1 cc n1:
(46) sermon (DIV2)
703
Image 311
12911
and afterward compare our selues with the sonne of God:
and afterwards compare our selves with the son of God:
cc av vvb po12 n2 p-acp dt n1 pp-f np1:
(46) sermon (DIV2)
703
Image 311
12912
ought there too bee any such pryde in vs, as too esteeme and commend our selues,
ought there too be any such pride in us, as too esteem and commend our selves,
pi a-acp av vbi d d n1 p-acp pno12, c-acp av vvi cc vvi po12 n2,
(46) sermon (DIV2)
703
Image 311
12913
and too •read others vnder our feete? Now if this bee generall too all men (as I sayd:) what shall it bee betweene man and wyfe? For the knot that God hath knit betwixt them is such, that the husband is (as yee would say (but half him self,
and too •read Others under our feet? Now if this be general too all men (as I said:) what shall it be between man and wife? For the knot that God hath knit betwixt them is such, that the husband is (as ye would say (but half him self,
cc av vvi n2-jn p-acp po12 n2? av cs d vbb j av d n2 (c-acp pns11 vvd:) q-crq vmb pn31 vbi p-acp n1 cc n1? p-acp dt n1 cst np1 vhz vvn p-acp pno32 vbz d, cst dt n1 vbz (c-acp pn22 vmd vvi (cc-acp av-jn pno31 n1,
(46) sermon (DIV2)
703
Image 311
12914
& may no more separate him selfe frō his wyfe, thā the wyfe may separate hir selfe frō hir husband,
& may no more separate him self from his wife, than the wife may separate his self from his husband,
cc vmb dx av-dc vvi pno31 n1 p-acp po31 n1, cs dt n1 vmb vvi png31 n1 p-acp png31 n1,
(46) sermon (DIV2)
703
Image 311
12915
but eche of them must haue regard too their owne state, as shalbee declared in the end,
but eke of them must have regard too their own state, as shalbe declared in the end,
cc-acp d pp-f pno32 vmb vhi n1 av po32 d n1, c-acp vmb vvn p-acp dt n1,
(46) sermon (DIV2)
703
Image 311
12916
and hath bin partly declared alredie. The husband is in deede the head, but the woman is the bodie.
and hath been partly declared already. The husband is in deed the head, but the woman is the body.
cc vhz vbn av vvn av. dt n1 vbz p-acp n1 dt n1, cc-acp dt n1 vbz dt n1.
(46) sermon (DIV2)
703
Image 311
12917
And wheras the head hath preheminence and souereintie ouer the bodie, it dooth not therefore follow, that he should hold scorne of it,
And whereas the head hath pre-eminence and sovereignty over the body, it doth not Therefore follow, that he should hold scorn of it,
cc cs dt n1 vhz n1 cc n1 p-acp dt n1, pn31 vdz xx av vvi, cst pns31 vmd vvi n1 pp-f pn31,
(46) sermon (DIV2)
703
Image 311
12918
or bee glad too haue it shamed or reproched:
or be glad too have it shamed or reproached:
cc vbi j av vhi pn31 vvn cc vvd:
(46) sermon (DIV2)
703
Image 311
12919
for dooth not the honour of the head extend too the whole body? But now forasmuch as husbands are not sufficiently moued with the reason that is taken of our Lord Iesus Christ:
for doth not the honour of the head extend too the Whole body? But now forasmuch as Husbands Are not sufficiently moved with the reason that is taken of our Lord Iesus christ:
c-acp vdz xx dt n1 pp-f dt n1 vvb av dt j-jn n1? p-acp av av c-acp n2 vbr xx av-j vvn p-acp dt n1 cst vbz vvn pp-f po12 n1 np1 np1:
(46) sermon (DIV2)
703
Image 311
12920
Saint Paule bringeth them backe too their originall.
Saint Paul brings them back too their original.
n1 np1 vvz pno32 av av po32 n-jn.
(46) sermon (DIV2)
703
Image 311
12921
And for asmuch as the heathen folk and vnbeleeuers were acquaynted with mariage, and had giuen indgment of it:
And for as as the heathen folk and unbelievers were acquainted with marriage, and had given judgement of it:
cc p-acp av c-acp dt j-jn n1 cc n2 vbdr vvn p-acp n1, cc vhd vvn n1 pp-f pn31:
(46) sermon (DIV2)
704
Image 311
12922
therfore wee neede no holy scripture (sayeth he) too teache vs in this behalf,
Therefore we need no holy scripture (Saith he) too teach us in this behalf,
av pns12 vvb dx j n1 (vvz pns31) av vvi pno12 p-acp d n1,
(46) sermon (DIV2)
704
Image 311
12923
for the ignorant soules which had but natural vnderstanding, and walked as their moother wit directed them, knew that the wyfe is a peece of the husband,
for the ignorant Souls which had but natural understanding, and walked as their mother wit directed them, knew that the wife is a piece of the husband,
p-acp dt j n2 r-crq vhd p-acp j n1, cc vvd p-acp po32 n1 n1 vvd pno32, vvd cst dt n1 vbz dt n1 pp-f dt n1,
(46) sermon (DIV2)
704
Image 311
12924
and that there goeth an inseparable bond betwixt them, and that the one ought not too forsake the other,
and that there Goes an inseparable bound betwixt them, and that the one ought not too forsake the other,
cc cst a-acp vvz dt j n1 p-acp pno32, cc cst dt pi vmd xx av vvi dt n-jn,
(46) sermon (DIV2)
704
Image 311
12925
vnlesse they will teare themselues in peeces. Seeing that the blynd wretches perceyued this:
unless they will tear themselves in Pieces. Seeing that the blind wretches perceived this:
cs pns32 vmb vvi px32 p-acp n2. vvg cst dt j n2 vvd d:
(46) sermon (DIV2)
704
Image 311
12926
what a shame is it for such as are inlyghtened by Gods woord, and haue bin taught familiarly as household folk,
what a shame is it for such as Are inlyghtened by God's word, and have been taught familiarly as household folk,
r-crq dt n1 vbz pn31 p-acp d c-acp vbr vvn p-acp npg1 n1, cc vhb vbn vvn av-jn p-acp n1 n1,
(46) sermon (DIV2)
704
Image 311
12927
euen as a father hath his eye vppon his children: (too bee ignoraut of it?) Seeing (say I) that God speaketh so familiarly too vs,
even as a father hath his eye upon his children: (too be ignorant of it?) Seeing (say I) that God speaks so familiarly too us,
av c-acp dt n1 vhz po31 n1 p-acp po31 n2: (av vbb j pp-f pn31?) vvg (vvb pns11) cst np1 vvz av av-jn av pno12,
(46) sermon (DIV2)
704
Image 311
12928
and as it weere month too mouth, so as he sheweth vs his will, and telleth vs our deutie:
and as it were Monn too Mouth, so as he shows us his will, and Telleth us our duty:
cc c-acp pn31 vbdr n1 av n1, av c-acp pns31 vvz pno12 po31 n1, cc vvz pno12 po12 n1:
(46) sermon (DIV2)
704
Image 311
12992
euen without respecting what hir husband is:
even without respecting what his husband is:
av p-acp vvg r-crq po31 n1 vbz:
(46) sermon (DIV2)
707
Image 312
12929
must it not needs bee that we are woorse than the I•fidels, and much more greeuously too bee condemned than they,
must it not needs be that we Are Worse than the I•fidels, and much more grievously too be condemned than they,
vmb pn31 xx av vbb cst pns12 vbr jc cs dt n2, cc av-d av-dc av-j av vbi vvn cs pns32,
(46) sermon (DIV2)
704
Image 311
12930
if wee continew hard har••d, or stop our eares least wee myght receyue the aduyce that he giueth vs? Then let vs marke well, that seeing Saint Paule hath set vs foorth our Lord Iesus Christ (for an example,) and told vs that he is so giuen vs:
if we continue hard har••d, or stop our ears lest we might receive the Advice that he gives us? Then let us mark well, that seeing Saint Paul hath Set us forth our Lord Iesus christ (for an Exampl,) and told us that he is so given us:
cs pns12 vvb j n1, cc vvb po12 n2 cs pns12 vmd vvi dt n1 cst pns31 vvz pno12? av vvb pno12 vvi av, cst vvg n1 np1 vhz vvn pno12 av po12 n1 np1 np1 (c-acp dt n1,) cc vvd pno12 d pns31 vbz av vvn pno12:
(46) sermon (DIV2)
704
Image 311
12931
it is good reason (considering how wee bee linked vntoo him) that wee should shewe our selues willing too follow him,
it is good reason (considering how we be linked unto him) that we should show our selves willing too follow him,
pn31 vbz j n1 (vvg c-crq pns12 vbb vvn p-acp pno31) cst pns12 vmd vvi po12 n2 vvg av vvi pno31,
(46) sermon (DIV2)
704
Image 311
12932
and fashyon our selues lyke vnto him, by pitying such as are in distresse, by bearing paciently with the vyces and infirmities of our neyghbours,
and fashion our selves like unto him, by pitying such as Are in distress, by bearing patiently with the vices and infirmities of our neighbours,
cc n1 po12 n2 av-j p-acp pno31, p-acp vvg d c-acp vbr p-acp n1, p-acp vvg av-j p-acp dt n2 cc n2 pp-f po12 n2,
(46) sermon (DIV2)
704
Image 311
12933
and by releeuing such as haue neede of vs, if wee may conueniently, and haue wherwithall.
and by relieving such as have need of us, if we may conveniently, and have wherewithal.
cc p-acp vvg d c-acp vhb n1 pp-f pno12, cs pns12 vmb av-j, cc vhb n-crq.
(46) sermon (DIV2)
704
Image 311
12934
Let vs think well vppon that.
Let us think well upon that.
vvb pno12 vvi av p-acp d.
(46) sermon (DIV2)
704
Image 311
12935
Agein, forasmuch as heere is mention made of man and wyfe, let them that are maryed, consider what damnation is prepared for them,
Again, forasmuch as Here is mention made of man and wife, let them that Are married, Consider what damnation is prepared for them,
av, av c-acp av vbz n1 vvn pp-f n1 cc n1, vvb pno32 cst vbr vvn, vvb r-crq n1 vbz vvn p-acp pno32,
(46) sermon (DIV2)
705
Image 311
12936
if they bee not moued and touched too the quicke by the things that are told them heere:
if they be not moved and touched too the quick by the things that Are told them Here:
cs pns32 vbb xx vvn cc vvn av dt j p-acp dt n2 cst vbr vvn pno32 av:
(46) sermon (DIV2)
705
Image 311
12937
namely that on the one syde the heathen folk shall ryze vp to giue witnesse ageinst them at the latter day,
namely that on the one side the heathen folk shall ryze up to give witness against them At the latter day,
av cst p-acp dt crd n1 dt j-jn n1 vmb vvi a-acp pc-acp vvi n1 p-acp pno32 p-acp dt d n1,
(46) sermon (DIV2)
705
Image 311
12938
and that (on the other syde) the order of nature teacheth them what they haue to doo:
and that (on the other side) the order of nature Teaches them what they have to do:
cc d (p-acp dt j-jn n1) dt n1 pp-f n1 vvz pno32 r-crq pns32 vhb pc-acp vdi:
(46) sermon (DIV2)
705
Image 311
12939
so that if they liue not in concord and freendship, as is shewed them here, they doo (as it were) wilfully withstand God,
so that if they live not in concord and friendship, as is showed them Here, they do (as it were) wilfully withstand God,
av cst cs pns32 vvb xx p-acp n1 cc n1, c-acp vbz vvn pno32 av, pns32 vdb (c-acp pn31 vbdr) av-j vvi np1,
(46) sermon (DIV2)
705
Image 311
12940
yea and vtterly forget themselues, and become woorse than brute beastes.
yea and utterly forget themselves, and become Worse than brutus beasts.
uh cc av-j vvi px32, cc vvb jc cs n1 n2.
(46) sermon (DIV2)
705
Image 311
12941
And furthermore let them knowe also, that forasmuch as mariage is a figure of the holy vnion that is betweene the some of God and al the faythfull:
And furthermore let them know also, that forasmuch as marriage is a figure of the holy Union that is between the Some of God and all the faithful:
cc av vvb pno32 vvi av, cst av p-acp n1 vbz dt n1 pp-f dt j n1 cst vbz p-acp dt d pp-f np1 cc d dt j:
(46) sermon (DIV2)
705
Image 311
12942
the same ought also too hold them in the greater reuerence:
the same ought also too hold them in the greater Reverence:
dt d vmd av av vvi pno32 p-acp dt jc n1:
(46) sermon (DIV2)
705
Image 311
12943
and although there happen many contentions, yit ought they too subdew them, and too let them lye as dead,
and although there happen many contentions, yet ought they too subdue them, and too let them lie as dead,
cc cs pc-acp vvi d n2, av vmd pns32 av vvi pno32, cc av vvb pno32 vvi c-acp j,
(46) sermon (DIV2)
705
Image 311
12944
and too consider that sith our Lord Iesus sitteth ouer them, it is too shewe that wedlocke was blissed in such wyse by God his father at the first, that he himselfe also hath ratifyed the same blissing by his death and passion,
and too Consider that sith our Lord Iesus Sitteth over them, it is too show that wedlock was Blessed in such wise by God his father At the First, that he himself also hath ratified the same blissing by his death and passion,
cc av vvb cst c-acp po12 n1 np1 vvz p-acp pno32, pn31 vbz av vvg d n1 vbds vvn p-acp d j p-acp np1 po31 n1 p-acp dt ord, cst pns31 px31 av vhz vvn dt d n1 p-acp po31 n1 cc n1,
(46) sermon (DIV2)
705
Image 311
12945
yea and reconcyled vs too God, in such wyse as the husband may perceyue as it were in a (lyuely) picture, that he is all one with his wyfe,
yea and reconciled us too God, in such wise as the husband may perceive as it were in a (lively) picture, that he is all one with his wife,
uh cc vvn pno12 av n1, p-acp d j c-acp dt n1 vmb vvi c-acp pn31 vbdr p-acp dt (j) n1, cst pns31 vbz d pi p-acp po31 n1,
(46) sermon (DIV2)
705
Image 311
12946
howbeeit in such wyse vnder the obedience of God, as both twayne of them ought too serue him with one accord,
howbeit in such wise under the Obedience of God, as both twayne of them ought too serve him with one accord,
a-acp p-acp d j p-acp dt n1 pp-f np1, c-acp d crd pp-f pno32 vmd av vvi pno31 p-acp crd n1,
(46) sermon (DIV2)
705
Image 311
12947
euen vntyll they bee so farre foorth as they bee come too hym, too cleaue too him throughly in all perfection.
even until they be so Far forth as they be come too him, too cleave too him thoroughly in all perfection.
av p-acp pns32 vbb av av-j av c-acp pns32 vbb vvn av pno31, av vvb av pno31 av-j p-acp d n1.
(46) sermon (DIV2)
705
Image 311
12969
ought not God too yeeld them their deserued hyre, and too make it rebound backe vppon their owne pates? Whatsoeuer I say,
ought not God too yield them their deserved hire, and too make it rebound back upon their own pates? Whatsoever I say,
vmd xx np1 av vvi pno32 po32 j-vvn n1, cc av vvb pn31 vvi av p-acp po32 d n2? r-crq pns11 vvb,
(46) sermon (DIV2)
706
Image 312
12948
Now although such warnings ought too bee of great force among vs: yit are very fewe touched with them according•y. And the world sees it.
Now although such Warnings ought too be of great force among us: yet Are very few touched with them according•y. And the world sees it.
av cs d n2 vmd av vbi pp-f j n1 p-acp pno12: av vbr av d vvn p-acp pno32 av-j. cc dt n1 vvz pn31.
(46) sermon (DIV2)
705
Image 311
12949
For let a man looke intoo all housholdes one after another:
For let a man look into all Households one After Another:
p-acp vvb dt n1 vvb p-acp d n2 crd p-acp n-jn:
(46) sermon (DIV2)
705
Image 311
12950
and where shall he fynd such freendship as may resemble Iesus Christ and his Church? (Nowhere.) But the man and his wyfe are (rather) euer iarring and disagreeing.
and where shall he find such friendship as may resemble Iesus christ and his Church? (Nowhere.) But the man and his wife Are (rather) ever jarring and disagreeing.
cc q-crq vmb pns31 vvi d n1 c-acp vmb vvi np1 np1 cc po31 n1? (av.) p-acp dt n1 cc po31 n1 vbr (av) av vvg cc vvg.
(46) sermon (DIV2)
705
Image 311
12951
And if there happen too bee some fond 〈 ◊ 〉, yit is there no feare of God,
And if there happen too be Some found 〈 ◊ 〉, yet is there no Fear of God,
cc cs pc-acp vvi av vbb d j 〈 sy 〉, av vbz pc-acp dx n1 pp-f np1,
(46) sermon (DIV2)
705
Image 312
12952
and the least occasion in the world wyll bee ynough too set them at oddes, so as they shall forget all that is conteyned heere:
and the least occasion in the world will be enough too Set them At odds, so as they shall forget all that is contained Here:
cc dt ds n1 p-acp dt n1 vmb vbi av-d av vvd pno32 p-acp n2, av c-acp pns32 vmb vvi d cst vbz vvn av:
(46) sermon (DIV2)
705
Image 312
12953
Or (too say the truth) they neuer once thinke of it.
Or (too say the truth) they never once think of it.
cc (av vvb dt n1) pns32 av a-acp vvb pp-f pn31.
(46) sermon (DIV2)
705
Image 312
12954
The loue that is betwixt them is led and prouoked by their lustes, and not grounded vpon any knowledge that they haue of the discharging of their dewtie, that the husband considereth how he ought too beare with his wyfe,
The love that is betwixt them is led and provoked by their lusts, and not grounded upon any knowledge that they have of the discharging of their duty, that the husband Considereth how he ought too bear with his wife,
dt n1 cst vbz p-acp pno32 vbz vvn cc vvn p-acp po32 n2, cc xx vvn p-acp d n1 cst pns32 vhb pp-f dt n-vvg pp-f po32 n1, cst dt n1 vvz c-crq pns31 vmd av vvi p-acp po31 n1,
(46) sermon (DIV2)
705
Image 312
12955
how he ought too guyde hir in the feare of God, and how he ought too loue hir as a helper allotted vntoo him (for his ease) that he myght walke as hee ought too doo:
how he ought too guide his in the Fear of God, and how he ought too love his as a helper allotted unto him (for his ease) that he might walk as he ought too do:
c-crq pns31 vmd av vvi png31 p-acp dt n1 pp-f np1, cc c-crq pns31 vmd av vvi png31 p-acp dt n1 vvn p-acp pno31 (c-acp po31 n1) cst pns31 vmd vvi c-acp pns31 vmd av vdi:
(46) sermon (DIV2)
705
Image 312
12956
Nor that the wyfe humbleth hir selfe too hir husband, or bendeth hir wittes too please him,
Nor that the wife Humbleth his self too his husband, or bendeth his wits too please him,
ccx cst dt n1 vvz png31 n1 av po31 n1, cc vvz png31 n2 av vvb pno31,
(46) sermon (DIV2)
705
Image 312
12957
bycause shee perceyueth that shee is expressely giuen vntoo him, too bee a furtherance and not a hinderance vntoo him.
Because she perceiveth that she is expressly given unto him, too be a furtherance and not a hindrance unto him.
c-acp pns31 vvz cst pns31 vbz av-j vvn p-acp pno31, av vbi dt n1 cc xx dt n1 p-acp pno31.
(46) sermon (DIV2)
705
Image 312
12958
There is no talke nor inckling of al this:
There is no talk nor inkling of all this:
pc-acp vbz dx n1 ccx n1 pp-f d d:
(46) sermon (DIV2)
705
Image 312
12959
but if all bee well considered, (I say) the common and most ordinarie state is, that in euery house a man shall fynde diuelishnesse, cursyng, banning, blasphemie, swearing, spytefulnesse, and harming.
but if all be well considered, (I say) the Common and most ordinary state is, that in every house a man shall find diuelishnesse, cursing, banning, blasphemy, swearing, spytefulnesse, and harming.
cc-acp cs d vbb av vvn, (pns11 vvb) dt j cc av-ds j n1 vbz, cst p-acp d n1 dt n1 vmb vvi n1, vvg, j-vvg, n1, vvg, n1, cc vvg.
(46) sermon (DIV2)
705
Image 312
12960
And although some w•man bee a feend towardes hir neyghbours, as well as shee is towardes hir husband:
And although Some w•man be a fiend towards his neighbours, as well as she is towards his husband:
cc cs d n1 vbi dt n1 p-acp png31 n2, c-acp av c-acp pns31 vbz p-acp png31 n1:
(46) sermon (DIV2)
705
Image 312
12961
yit if hir husband had any wealth or goods by hir, he must take hir part without discretion,
yet if his husband had any wealth or goods by his, he must take his part without discretion,
av cs po31 n1 vhd d n1 cc n2-j p-acp png31, pns31 vmb vvi png31 n1 p-acp n1,
(46) sermon (DIV2)
705
Image 312
12962
and maynteyne hir quarrell, be it good or bad. I say, a man may see, that this peruersenesse reygneth welneere euerywhere.
and maintain his quarrel, be it good or bad. I say, a man may see, that this perverseness Reigneth wellnear everywhere.
cc vvi png31 n1, vbb pn31 j cc j. pns11 vvb, dt n1 vmb vvi, cst d n1 vvz av av.
(46) sermon (DIV2)
705
Image 312
12963
Agein, euery man complaynes of his wyfe, saying:
Again, every man complains of his wife, saying:
av, d n1 vvz pp-f po31 n1, vvg:
(46) sermon (DIV2)
706
Image 312
12964
I cannot liue with hir, it is a mad beast, there is nothing in hir but pryde and peeuishnesse,
I cannot live with his, it is a mad beast, there is nothing in his but pride and peevishness,
pns11 vmbx vvi p-acp png31, pn31 vbz dt j n1, pc-acp vbz pix p-acp pno31 p-acp n1 cc n1,
(46) sermon (DIV2)
706
Image 312
12965
and there is nothing in hir but froward stubbornnesse.
and there is nothing in his but froward stubbornness.
cc pc-acp vbz pix p-acp pno31 p-acp j n1.
(46) sermon (DIV2)
706
Image 312
12966
I cannot speake a woord too hir, but shee payes mee agein with foure for it.
I cannot speak a word too his, but she pays me again with foure for it.
pns11 vmbx vvi dt n1 av pno31, cc-acp pns31 vvz pno11 av p-acp crd p-acp pn31.
(46) sermon (DIV2)
706
Image 312
12967
Now surely, such as men make their wyues, such haue they of them.
Now surely, such as men make their wives, such have they of them.
av av-j, d c-acp n2 vvb po32 n2, d vhb pns32 pp-f pno32.
(46) sermon (DIV2)
706
Image 312
12968
For were there no more but this that I spake of, namely that men doo (as it were) in spyte of God maynteyne their wyues wrongfull quarelles:
For were there no more but this that I spoke of, namely that men do (as it were) in spite of God maintain their wives wrongful quarrels:
c-acp vbdr a-acp dx dc p-acp d cst pns11 vvd pp-f, av d n2 vdb (c-acp pn31 vbdr) p-acp n1 pp-f np1 vvi po32 n2 j n2:
(46) sermon (DIV2)
706
Image 312
12970
if a man marke well e•ery mans ordinarie trade of lyfe:
if a man mark well e•ery men ordinary trade of life:
cs dt n1 vvb av j ng1 j n1 pp-f n1:
(46) sermon (DIV2)
706
Image 312
12972
but as for well ordered frendship, such as dependeth vppon God, and is grounded on his woord:
but as for well ordered friendship, such as dependeth upon God, and is grounded on his word:
cc-acp c-acp p-acp av vvn n1, d c-acp vvz p-acp np1, cc vbz vvn p-acp po31 n1:
(46) sermon (DIV2)
706
Image 312
12973
hardly shal he among a hundred houses fynd one, where the husband and the wyfe are so well qualifyed.
hardly shall he among a hundred houses find one, where the husband and the wife Are so well qualified.
av vmb pns31 p-acp dt crd n2 vvi pi, c-crq dt n1 cc dt n1 vbr av av vvn.
(46) sermon (DIV2)
706
Image 312
12974
Yit notwithstanding wee bee vnexcuzable, if wee profit not in this doctrine. So then, euery of vs must fyght ageinst his vnruly affections:
Yet notwithstanding we be vnexcuzable, if we profit not in this Doctrine. So then, every of us must fight against his unruly affections:
av c-acp pns12 vbb j, cs pns12 vvb xx p-acp d n1. av av, d pp-f pno12 vmb vvi p-acp po31 j n2:
(46) sermon (DIV2)
706
Image 312
12975
& if a man haue not such a wyfe as he could wish, let him vnderstād, that God intendeth to try his pacience by that meanes and let him consider wel, that he behaueth himselfe woorse towardes our Lord Iesus Christ, who is the husband, too whom all of vs are maryed.
& if a man have not such a wife as he could wish, let him understand, that God intends to try his patience by that means and let him Consider well, that he behaveth himself Worse towards our Lord Iesus christ, who is the husband, too whom all of us Are married.
cc cs dt n1 vhb xx d dt n1 c-acp pns31 vmd vvi, vvb pno31 vvb, cst np1 vvz pc-acp vvi po31 n1 p-acp d n2 cc vvb pno31 vvi av, cst pns31 vvz px31 jc p-acp po12 n1 np1 np1, r-crq vbz dt n1, av r-crq d pp-f pno12 vbr vvn.
(46) sermon (DIV2)
706
Image 312
12976
And therefore let him not bee rigorous towardes his wyfe, seeing that he himselfe deserueth too bee so humbled.
And Therefore let him not be rigorous towards his wife, seeing that he himself deserves too be so humbled.
cc av vvb pno31 xx vbi j p-acp po31 n1, vvg cst pns31 px31 vvz av vbi av vvn.
(46) sermon (DIV2)
706
Image 312
12977
Too bee short, let euery man so mynd this doctrine, that when the husband hath not all things in his wife that he desyreth, he may thinke thus with himself:
Too be short, let every man so mind this Doctrine, that when the husband hath not all things in his wife that he desireth, he may think thus with himself:
av vbb j, vvb d n1 av n1 d n1, cst c-crq dt n1 vhz xx d n2 p-acp po31 n1 cst pns31 vvz, pns31 vmb vvi av p-acp px31:
(46) sermon (DIV2)
706
Image 312
12978
yit am I bound vntoo hir, yea and I am not onely bound vntoo my wyfe,
yet am I bound unto his, yea and I am not only bound unto my wife,
av vbm pns11 vvn p-acp png31, uh cc pns11 vbm xx av-j vvn p-acp po11 n1,
(46) sermon (DIV2)
706
Image 312
12979
but also vntoo God, who is the mayster of mariage, and too our Lord Iesus Christ, who is as a mirrour and lyuely image of it vntoo vs. Therefore am I bound too doo my duetie towardes hir,
but also unto God, who is the master of marriage, and too our Lord Iesus christ, who is as a mirror and lively image of it unto us Therefore am I bound to do my duty towards his,
cc-acp av p-acp np1, r-crq vbz dt vvb pp-f n1, cc av po12 n1 np1 np1, r-crq vbz p-acp dt n1 cc j n1 pp-f pn31 p-acp pno12 av vbm pns11 vvn pc-acp vdi po11 n1 p-acp png31,
(46) sermon (DIV2)
706
Image 312
12980
and both too loue hir, and too beare with hir, although there bee vyces in hir.
and both too love his, and too bear with his, although there be vices in his.
cc d av vvb png31, cc av vvb p-acp png31, cs pc-acp vbi n2 p-acp png31.
(46) sermon (DIV2)
706
Image 312
12981
Yit is it not ment, that the husband should foster and feede his wyues vyces. For as wee must warne and counsell one another:
Yet is it not meant, that the husband should foster and feed his wives vices. For as we must warn and counsel one Another:
av vbz pn31 xx vvn, cst dt n1 vmd vvi cc vvi po31 ng1 n2. p-acp c-acp pns12 vmb vvi cc vvi pi j-jn:
(46) sermon (DIV2)
706
Image 312
12982
so must there not bee any such neerenesse or linking toogither, but that if the husband see any thing amisse in his wife, he must at leastwyse tel hir of it,
so must there not be any such nearness or linking together, but that if the husband see any thing amiss in his wife, he must At leastwise tell his of it,
av vmb pc-acp xx vbi d d n1 cc j-vvg av, cc-acp cst cs dt n1 vvb d n1 av p-acp po31 n1, pns31 vmb p-acp av vvi png31 pp-f pn31,
(46) sermon (DIV2)
706
Image 312
12983
yea and rebuke hir, and labour and indeuer too bring hir intoo the right way, as much as he can possibly.
yea and rebuke his, and labour and endeavour too bring his into the right Way, as much as he can possibly.
uh cc vvi png31, cc n1 cc vvb av vvb png31 p-acp dt j-jn n1, c-acp d c-acp pns31 vmb av-j.
(46) sermon (DIV2)
706
Image 312
12984
But yit howsoeuer the world go, so long as wee bee maried, this standes continually, that wee cannot chaunge the order which our Lord hath set, yea euen too bee vnuiolable.
But yet howsoever the world go, so long as we be married, this Stands continually, that we cannot change the order which our Lord hath Set, yea even too be unvioable.
p-acp av c-acp dt n1 vvb, av av-j c-acp pns12 vbb vvn, d vvz av-j, cst pns12 vmbx vvi dt n1 r-crq po12 n1 vhz vvn, uh av av vbi j-u.
(46) sermon (DIV2)
707
Image 312
12985
Therfore wee must not passe what the persons are:
Therefore we must not pass what the Persons Are:
av pns12 vmb xx vvi r-crq dt n2 vbr:
(46) sermon (DIV2)
707
Image 312
12986
insomuch that although a woman haue too rough & sharp a husband, & such a one as dealeth ouer hardly with hir,
insomuch that although a woman have too rough & sharp a husband, & such a one as deals over hardly with his,
av cst cs dt n1 vhb av j cc j dt n1, cc d dt crd c-acp vvz a-acp av p-acp png31,
(46) sermon (DIV2)
707
Image 312
12987
yit must shee alwayes consider, that he is hir husband, and that when God matched them toogither, he allotted hir that portion,
yet must she always Consider, that he is his husband, and that when God matched them together, he allotted his that portion,
av vmb pns31 av vvi, cst pns31 vbz png31 n1, cc cst c-crq np1 vvd pno32 av, pns31 vvd png31 cst n1,
(46) sermon (DIV2)
707
Image 312
12988
bycause shee was woorthie of it:
Because she was worthy of it:
c-acp pns31 vbds j pp-f pn31:
(46) sermon (DIV2)
707
Image 312
12989
and let hir also enter intoo examination of hir sinnes, that shee may pray God too take away that rod,
and let his also enter into examination of his Sins, that she may pray God too take away that rod,
cc vvb png31 av vvi p-acp n1 pp-f png31 n2, cst pns31 vmb vvi np1 av vvi av d n1,
(46) sermon (DIV2)
707
Image 312
12990
and too deale more gently with hir.
and too deal more gently with his.
cc av vvi av-dc av-j p-acp png31.
(46) sermon (DIV2)
707
Image 312
12991
Then lyke as the wyfe must on hir syde continue the bond of mariage, and submit hir selfe,
Then like as the wife must on his side continue the bound of marriage, and submit his self,
av av-j c-acp dt n1 vmb p-acp png31 n1 vvi dt n1 pp-f n1, cc vvb png31 n1,
(46) sermon (DIV2)
707
Image 312
12993
so when the husband hath not a wyfe too his lyking, let him thinke lykewyse, my wyfe dooth not hir duetie, I cannot lyue with hir:
so when the husband hath not a wife too his liking, let him think likewise, my wife doth not his duty, I cannot live with his:
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(46) sermon (DIV2)
707
Image 312
12994
but yit dooth wedlocke dure styll. Who ordeyned it? God.
but yet doth wedlock dure still. Who ordained it? God.
cc-acp av vdz n1 vvi av. r-crq vvd pn31? np1.
(46) sermon (DIV2)
707
Image 312
12995
Then if I forget my duetie, and reuenge mee of my wife, or fall too stoutnesse without regarding what belongs too my charge:
Then if I forget my duty, and revenge me of my wife, or fallen too stoutness without regarding what belongs too my charge:
av cs pns11 vvb po11 n1, cc vvb pno11 pp-f po11 n1, cc vvi av n1 p-acp vvg r-crq vvz av po11 n1:
(46) sermon (DIV2)
707
Image 312
12996
it is not ageinst a mortall creature, that I shall bend my selfe.
it is not against a Mortal creature, that I shall bend my self.
pn31 vbz xx p-acp dt j-jn n1, cst pns11 vmb vvi po11 n1.
(46) sermon (DIV2)
707
Image 312
12997
When the husband ouershootes himselfe after that sorte, surely he fyghteth ageinst God, and indeuereth too disanull the thing that is inuiolable by nature.
When the husband overshoots himself After that sort, surely he fighteth against God, and indeuereth too disannul the thing that is inviolable by nature.
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(46) sermon (DIV2)
707
Image 312
12998
So then let euery of vs put this doctrine better in vre on his owne behalfe,
So then let every of us put this Doctrine better in use on his own behalf,
av av vvb d pp-f pno12 vvi d n1 j p-acp n1 p-acp po31 d n1,
(46) sermon (DIV2)
707
Image 313
12999
and let not onely maryed folkes, but also all men in generall vnderstande, that wee cannot estraunge our selues one from another,
and let not only married folks, but also all men in general understand, that we cannot estrange our selves one from Another,
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(46) sermon (DIV2)
707
Image 313
13000
and become vnkynde, mercilesse, and vnpacient one toward another, but wee must bee as witlesse creatures that haue no reason nor regard from whence they come,
and become kind, merciless, and unpatient one towards Another, but we must be as witless creatures that have no reason nor regard from whence they come,
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(46) sermon (DIV2)
707
Image 313
13001
or to what end wee liue in this world. That is the effect of the things which we haue too beare in mynd.
or to what end we live in this world. That is the Effect of the things which we have too bear in mind.
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(46) sermon (DIV2)
707
Image 313
13002
And if wee rgarded well the Prophets reason, surely wee shoulde bee more moued with this exhortation that is set heere:
And if we rgarded well the prophets reason, surely we should be more moved with this exhortation that is Set Here:
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(46) sermon (DIV2)
708
Image 313
13003
No man euer hat•d his ovvne flesh, but nurrisheth and cherisheth it. No man ever hat•d his own Flesh, but nurrisheth and Cherishes it.
dx n1 av vvd po31 d n1, cc-acp vvz cc vvz pn31.
(46) sermon (DIV2)
708
Image 313
13004
If euery of vs gaue himselfe too consider what care he hath of his owne person,
If every of us gave himself too Consider what care he hath of his own person,
cs d pp-f pno12 vvd px31 av vvb r-crq n1 pns31 vhz pp-f po31 d n1,
(46) sermon (DIV2)
708
Image 313
13005
how tenderly he cherisheth all the partes of his bodie euen too the least toe of his foote,
how tenderly he Cherishes all the parts of his body even too the least toe of his foot,
c-crq av-j pns31 vvz d dt n2 pp-f po31 n1 av av dt ds n1 pp-f po31 n1,
(46) sermon (DIV2)
708
Image 313
13006
how carefully he forecasteth that nothing may want him, and how prouident he is in all respectes for it,
how carefully he forecasteth that nothing may want him, and how provident he is in all respects for it,
c-crq av-j pns31 vvz d pix vmb vvi pno31, cc c-crq j pns31 vbz p-acp d n2 c-acp pn31,
(46) sermon (DIV2)
708
Image 313
13007
so as if any member bee ill at ease, he indeuereth too remedye it, that he may maynteyne himself in health:
so as if any member be ill At ease, he indeuereth too remedy it, that he may maintain himself in health:
av c-acp cs d n1 vbi j-jn p-acp n1, pns31 vvz av vvi pn31, cst pns31 vmb vvi px31 p-acp n1:
(46) sermon (DIV2)
708
Image 313
13008
I say, if euery of vs bethought himself throughly after that fashyon:
I say, if every of us bethought himself thoroughly After that fashion:
pns11 vvb, cs d pp-f pno12 vvd px31 av-j p-acp d n1:
(46) sermon (DIV2)
708
Image 313
13009
surely then would it bee a good teaching too vs too doo the lyke too our neyghbours, that is too say, too al men:
surely then would it be a good teaching too us to do the like too our neighbours, that is too say, too all men:
av-j av vmd pn31 vbi dt j n-vvg av pno12 a-acp vdi dt av-j av po12 n2, cst vbz av vvb, av d n2:
(46) sermon (DIV2)
708
Image 313
13010
and much more consequently, the fathers too their children, and the children too their fathers, the husbandes too their wyues,
and much more consequently, the Father's too their children, and the children too their Father's, the Husbands too their wives,
cc d dc av-j, dt n2 av po32 n2, cc dt n2 av po32 n2, dt n2 av po32 n2,
(46) sermon (DIV2)
708
Image 313
13011
and the wyues to their husbandes, and so foorth mutually according as it hath pleased our Lord too linke vs in neerer bond, as I haue sayde afore.
and the wives to their Husbands, and so forth mutually according as it hath pleased our Lord too link us in nearer bound, as I have said afore.
cc dt n2 p-acp po32 n2, cc av av av-j vvg c-acp pn31 vhz vvn po12 n1 av vvi pno12 p-acp jc n1, c-acp pns11 vhb vvn a-acp.
(46) sermon (DIV2)
708
Image 313
13012
And if any body reply heereuntoo, •ush, he, or he is not my selfe: (I answer,) then must it needes followe that thou art no man.
And if any body reply heereuntoo, •ush, he, or he is not my self: (I answer,) then must it needs follow that thou art no man.
cc cs d n1 vvi av, uh, pns31, cc pns31 vbz xx po11 n1: (pns11 vvb,) av vmb pn31 av vvi cst pns21 vb2r dx n1.
(46) sermon (DIV2)
708
Image 313
13013
For (as I sayde afore) Gods creating and maynteyning of vs, are with condition, that wee should bee all as one masse.
For (as I said afore) God's creating and maintaining of us, Are with condition, that we should be all as one mass.
p-acp (c-acp pns11 vvd a-acp) n2 vvg cc vvg pp-f pno12, vbr p-acp n1, cst pns12 vmd vbi d c-acp crd n1.
(46) sermon (DIV2)
708
Image 313
13015
yit is that no let but that they bee all one thing, nother is it any impeachment why one member should not succour another as well as it selfe.
yet is that no let but that they be all one thing, neither is it any impeachment why one member should not succour Another as well as it self.
av vbz d dx vvb cc-acp cst pns32 vbb d crd n1, av-dx vbz pn31 d n1 c-crq crd n1 vmd xx vvi j-jn c-acp av c-acp pn31 n1.
(46) sermon (DIV2)
708
Image 313
13016
For it is vnkyndly that the bodie should fall too banding, and too deuiding of it selfe intoo factions:
For it is unkindly that the body should fallen too banding, and too dividing of it self into factions:
p-acp pn31 vbz j-u cst dt n1 vmd vvi av vvg, cc av vvg pp-f pn31 n1 p-acp n2:
(46) sermon (DIV2)
708
Image 313
13017
nother is it possible that it should so.
neither is it possible that it should so.
av-dx vbz pn31 j cst pn31 vmd av.
(46) sermon (DIV2)
708
Image 313
13018
Then if euery of vs bee so wedded to his owne profit, that in the meane whyle he disdeyne others through pryde,
Then if every of us be so wedded to his own profit, that in the mean while he disdain Others through pride,
av cs d pp-f pno12 vbi av vvn p-acp po31 d n1, cst p-acp dt j n1 pns31 vvb n2-jn p-acp n1,
(46) sermon (DIV2)
708
Image 313
13019
or else bee cruell, so as if hee see all the miseries in the world, he hath no compassion too releeue them,
or Else be cruel, so as if he see all the misery's in the world, he hath no compassion too relieve them,
cc av vbi j, av c-acp cs pns31 vvb d dt n2 p-acp dt n1, pns31 vhz dx n1 av vvi pno32,
(46) sermon (DIV2)
708
Image 313
13020
nor can fynd in his har• to beare with any thing, or to forgiue it: is it not a signe that wee haue forgotten our owne nature?
nor can find in his har• to bear with any thing, or to forgive it: is it not a Signen that we have forgotten our own nature?
ccx vmb vvi p-acp po31 n1 pc-acp vvi p-acp d n1, cc pc-acp vvi pn31: vbz pn31 xx dt n1 cst pns12 vhb vvn po12 d n1?
(46) sermon (DIV2)
708
Image 313
13021
Wherfore too the intent wee may fare the better by this doctrine, let vs wey well these woordes of Saint Paule, that neuer any man hated his owne fleshe,
Wherefore too the intent we may fare the better by this Doctrine, let us weigh well these words of Saint Paul, that never any man hated his own Flesh,
c-crq av dt n1 pns12 vmb vvi dt jc p-acp d n1, vvb pno12 vvi av d n2 pp-f n1 np1, cst av-x d n1 vvd po31 d n1,
(46) sermon (DIV2)
709
Image 313
13022
but that euery man nurrisheth and cherisheth it. but that every man nurrisheth and Cherishes it.
cc-acp cst d n1 vvz cc vvz pn31.
(46) sermon (DIV2)
709
Image 313
13023
Neede wee a schoolemayster too teache vs this? Needeth God too send vs his Angels from heauen,
Need we a Schoolmaster too teach us this? Needs God too send us his Angels from heaven,
vvb pns12 av vvb av vvi pno12 d? vvz np1 av vvb pno12 po31 n2 p-acp n1,
(46) sermon (DIV2)
709
Image 313
13024
or neede wee too take much payne too learne this art or cunning? (No:) wee bee but too much giuen to it alredy by nature.
or need we too take much pain too Learn this art or cunning? (No:) we bee but too much given to it already by nature.
cc vvb pns12 av vvb d n1 av vvi d n1 cc j-jn? (uh-dx:) pns12 n1 p-acp av av-d vvn p-acp pn31 av p-acp n1.
(46) sermon (DIV2)
709
Image 313
13025
Sith it is so, euery of vs beares his owne euidence rolled in record ageinst himselfe,
Sith it is so, every of us bears his own evidence rolled in record against himself,
a-acp pn31 vbz av, d pp-f pno12 vvz po31 d n1 vvn p-acp n1 p-acp px31,
(46) sermon (DIV2)
709
Image 313
13026
and his owne indytement redie framed: there shall neede no long examination before God.
and his own indytement ready framed: there shall need no long examination before God.
cc po31 d n1 j vvn: pc-acp vmb vvi dx j n1 p-acp np1.
(46) sermon (DIV2)
709
Image 313
13027
For the more carefull that men haue bin for their owne bodyes, the more forecasting they haue bin for the mayntenance of it,
For the more careful that men have been for their own bodies, the more forecasting they have been for the maintenance of it,
p-acp dt av-dc j cst n2 vhb vbn p-acp po32 d n2, dt av-dc vvg pns32 vhb vbn p-acp dt n1 pp-f pn31,
(46) sermon (DIV2)
709
Image 313
13028
and (to bee short) the mo signes that they shewe of louing themselues:
and (to be short) the more Signs that they show of loving themselves:
cc (pc-acp vbi j) dt dc n2 cst pns32 vvb pp-f vvg px32:
(46) sermon (DIV2)
709
Image 313
13029
the greeuouslyer shall they bee condemned before God, bycause they haue not doone the lyke towardes them which are their owne flesh,
the greeuouslyer shall they be condemned before God, Because they have not done the like towards them which Are their own Flesh,
dt n1 vmb pns32 vbi vvn p-acp np1, c-acp pns32 vhb xx vdn dt av-j p-acp pno32 r-crq vbr po32 d n1,
(46) sermon (DIV2)
709
Image 313
13030
yea though they were most vnknowen and of the furthest countrie in the world, as I sayd afore.
yea though they were most unknown and of the furthest country in the world, as I said afore.
uh cs pns32 vbdr av-ds j cc pp-f dt js n1 p-acp dt n1, c-acp pns11 vvd a-acp.
(46) sermon (DIV2)
709
Image 313
13031
And if this bee generall for all:
And if this be general for all:
cc cs d vbb j p-acp d:
(46) sermon (DIV2)
709
Image 313
13032
what shall become of it, when the sonne setteth himselfe with all outrage and stubbornnesse ageinst his father,
what shall become of it, when the son sets himself with all outrage and stubbornness against his father,
r-crq vmb vvi pp-f pn31, c-crq dt n1 vvz px31 p-acp d n1 cc n1 p-acp po31 n1,
(46) sermon (DIV2)
709
Image 313
13033
so as he hath no meeknesse too suffer himselfe too bee gouerned by him, but euen vtterly shaketh him of,
so as he hath no meekness too suffer himself to be governed by him, but even utterly shakes him of,
av c-acp pns31 vhz dx n1 av vvi px31 pc-acp vbi vvn p-acp pno31, cc-acp av av-j vvz pno31 pp-f,
(46) sermon (DIV2)
709
Image 313
13034
for whom he ought to spend himselfe euen too the death? Also when the fathers on their syde vse nothing but bitternesse toowardes their children,
for whom he ought to spend himself even too the death? Also when the Father's on their side use nothing but bitterness toowardes their children,
p-acp ro-crq pns31 vmd pc-acp vvi px31 av av dt n1? av c-crq dt n2 p-acp po32 n1 vvb pix cc-acp n1 n2 po32 n2,
(46) sermon (DIV2)
709
Image 313
13035
or gouerne them in such wyse, as they do but prouoke them to impacience: When the husbandes deale so roughly with their wyues, as it may vtterlye discorage them,
or govern them in such wise, as they do but provoke them to impatience: When the Husbands deal so roughly with their wives, as it may utterly discourage them,
cc vvi pno32 p-acp d n1, c-acp pns32 vdb p-acp vvi pno32 p-acp n1: c-crq dt ng1 n1 av av-j p-acp po32 n2, c-acp pn31 vmb av-j vvi pno32,
(46) sermon (DIV2)
709
Image 313
13135
Wee drawe no• any thing from the flesh, nor from the body wherwith he once clothed himselfe:
we draw no• any thing from the Flesh, nor from the body wherewith he once clothed himself:
pns12 vvb n1 d n1 p-acp dt n1, ccx p-acp dt n1 c-crq pns31 a-acp vvn px31:
(46) sermon (DIV2)
715
Image 316
13036
and cast them intoo sorrowe, so as they shall let themselues looce, and fall disorderedly too all manner of leaudnesse:
and cast them into sorrow, so as they shall let themselves lose, and fallen disorderedly too all manner of leaudnesse:
cc vvd pno32 p-acp n1, av c-acp pns32 vmb vvi px32 j, cc vvi av-j av d n1 pp-f n1:
(46) sermon (DIV2)
709
Image 313
13037
When the women lykewyse bee stiffenecked, and cannot bee brought to good order: I say, when these disorders are among vs:
When the women likewise be Stiffnecked, and cannot be brought to good order: I say, when these disorders Are among us:
c-crq dt n2 av vbb j, cc vmbx vbi vvn p-acp j n1: pns11 vvb, c-crq d n2 vbr p-acp pno12:
(46) sermon (DIV2)
709
Image 313
13038
let vs assure our selues there needeth none other record too condemne vs, than the care that euery of vs hath had of himselfe, in that wee haue bin myndfull of our owne welfare,
let us assure our selves there needs none other record too condemn us, than the care that every of us hath had of himself, in that we have been mindful of our own welfare,
vvb pno12 vvi po12 n2 a-acp vvz pix j-jn n1 av vvb pno12, cs dt n1 cst d pp-f pno12 vhz vhd pp-f px31, p-acp cst pns12 vhb vbn j pp-f po12 d n1,
(46) sermon (DIV2)
709
Image 313
13039
and labored (earnestly) for it, and in the meane whyle broken the bond that our Lord had set among vs,
and laboured (earnestly) for it, and in the mean while broken the bound that our Lord had Set among us,
cc vvd (av-j) c-acp pn31, cc p-acp dt j n1 vvn dt n1 cst po12 n1 vhd vvn p-acp pno12,
(46) sermon (DIV2)
709
Image 313
13040
and euery of vs drawen alone by himself, and forgotten all duetie of louing kyndnesse, insomuch that wee would (if wee had could) haue made euery of vs a new world.
and every of us drawn alone by himself, and forgotten all duty of loving kindness, insomuch that we would (if we had could) have made every of us a new world.
cc d pp-f pno12 vvn av-j p-acp px31, cc vvn d n1 pp-f j-vvg n1, av cst pns12 vmd (cs pns12 vhd vmd) vhb vvn d pp-f pno12 dt j n1.
(46) sermon (DIV2)
709
Image 313
13041
Truly there is no man of that abilitie, that he can forbeare the helpe of his neyghbours:
Truly there is no man of that ability, that he can forbear the help of his neighbours:
av-j a-acp vbz dx n1 pp-f d n1, cst pns31 vmb vvi dt n1 pp-f po31 n2:
(46) sermon (DIV2)
709
Image 313
13042
and yit are wee loth that our neyghbours should dwel with vs, yea or that they should bee counted in the number of men:
and yet Are we loath that our neighbours should dwell with us, yea or that they should be counted in the number of men:
cc av vbr pns12 j cst po12 n2 vmd vvi p-acp pno12, uh cc cst pns32 vmd vbi vvn p-acp dt n1 pp-f n2:
(46) sermon (DIV2)
709
Image 313
13043
there is not that man which would not reigne alone lyke a Lord.
there is not that man which would not Reign alone like a Lord.
pc-acp vbz xx d n1 r-crq vmd xx vvi av-j av-j dt n1.
(46) sermon (DIV2)
709
Image 313
13044
But this vnkyndnesse and leaudnesse are sufficient too shewe that wee bee not woorthie too inioy the benefytes which God dealeth too vs in this transitory lyfe.
But this unkindness and leaudnesse Are sufficient too show that we be not worthy too enjoy the benefits which God deals too us in this transitory life.
p-acp d n1 cc n1 vbr j av vvi cst pns12 vbb xx j av vvi dt n2 r-crq np1 vvz av pno12 p-acp d j n1.
(46) sermon (DIV2)
709
Image 313
13045
For sith wee bee too much wedded vntoo it, and mynd it more carefully than wee should do:
For sith we be too much wedded unto it, and mind it more carefully than we should do:
p-acp a-acp pns12 vbb av av-d vvn p-acp pn31, cc n1 pn31 n1 av-j cs pns12 vmd vdi:
(46) sermon (DIV2)
709
Image 314
13046
wee bee so giltie, as there is not that man which may open his mouth too reply or too alledge any excuce for himselfe.
we be so guilty, as there is not that man which may open his Mouth too reply or too allege any excuce for himself.
pns12 vbb av j, c-acp pc-acp vbz xx d n1 r-crq vmb vvi po31 n1 av n1 cc av vvb d n1 p-acp px31.
(46) sermon (DIV2)
709
Image 314
13047
And Saint Paule hauing told vs what wee ought too knowe, yea and too iudge of our owne nature, returneth agein too that which hee had touched afore, that is too wit, that such as professe themselues too bee members of the bodie of our Lord Iesus Christ, ought to bee perswaded by his example, too liue quietly, freendly, and agreeingly with their wyues.
And Saint Paul having told us what we ought too know, yea and too judge of our own nature, returns again too that which he had touched afore, that is too wit, that such as profess themselves to be members of the body of our Lord Iesus christ, ought to be persuaded by his Exampl, too live quietly, friendly, and agreeingly with their wives.
cc n1 np1 vhg vvn pno12 r-crq pns12 vmd av vvi, uh cc av vvi pp-f po12 d n1, vvz av av cst r-crq pns31 vhd vvn a-acp, cst vbz av n1, cst d c-acp vvb px32 pc-acp vbi n2 pp-f dt n1 pp-f po12 n1 np1 np1, pi pc-acp vbi vvn p-acp po31 n1, av vvi av-jn, av-j, cc av-vvg p-acp po32 n2.
(46) sermon (DIV2)
710
Image 314
13048
No man (sayeth he) loueth him self, but he loueth his wyfe (also.) Uerely God hath ordeyned wedlocke, in such wyse,No man (Saith he) loves him self, but he loves his wife (also.) Verily God hath ordained wedlock, in such wise,
dx n1 (vvz pns31) vvz pno31 n1, cc-acp pns31 vvz po31 n1 (av.) av-j np1 vhz vvn n1, p-acp d n1,
(46) sermon (DIV2)
710
Image 314
13049
as the wyfe must bee as the bodie of hir husband.
as the wife must be as the body of his husband.
c-acp dt n1 vmb vbi p-acp dt n1 pp-f png31 n1.
(46) sermon (DIV2)
710
Image 314
13050
Therfore if a man loue him self, his wyfe must bee matched with him, or else it shalbee a monstruous loue.
Therefore if a man love him self, his wife must be matched with him, or Else it shalbe a monstruous love.
av cs dt n1 vvb pno31 n1, po31 n1 vmb vbi vvn p-acp pno31, cc av pn31 vmb|vbi dt j n1.
(46) sermon (DIV2)
710
Image 314
13051
It is a thing that men ought most too abhorre, that the thing which is most holy in mans lyfe, should bee vtterly abaced.
It is a thing that men ought most to abhor, that the thing which is most holy in men life, should be utterly abased.
pn31 vbz dt n1 cst n2 vmd av-ds pc-acp vvi, cst dt n1 r-crq vbz av-ds j p-acp ng1 n1, vmd vbi av-j vvd.
(46) sermon (DIV2)
710
Image 314
13052
Seeing it is so, he that loueth him self, will loue his wyfe. For wee bee of his flesh, wee bee of his bones.
Seeing it is so, he that loves him self, will love his wife. For we be of his Flesh, we be of his bones.
vvg pn31 vbz av, pns31 cst vvz pno31 n1, vmb vvi po31 n1. c-acp pns12 vbb pp-f po31 n1, pns12 vbb pp-f po31 n2.
(46) sermon (DIV2)
710
Image 314
13053
Heere he toucheth a thing that hee spake not of before.
Here he touches a thing that he spoke not of before.
av pns31 vvz dt n1 cst pns31 vvd xx a-acp a-acp.
(46) sermon (DIV2)
710
Image 314
13054
For when he did set downe the example of our Lord Iesus Christ, it was in alledging that he spared not him self,
For when he did Set down the Exampl of our Lord Iesus christ, it was in alleging that he spared not him self,
p-acp c-crq pns31 vdd vvi a-acp dt n1 pp-f po12 n1 np1 np1, pn31 vbds p-acp vvg cst pns31 vvd xx pno31 n1,
(46) sermon (DIV2)
710
Image 314
13056
We then were defyled & stayned before God, & our Lord Iesus Christ found the meanes too bring vs in his fauour agein.
We then were defiled & stained before God, & our Lord Iesus christ found the means too bring us in his favour again.
pns12 av vbdr vvn cc vvn p-acp np1, cc po12 n1 np1 np1 vvd dt n2 av vvb pno12 p-acp po31 n1 av.
(46) sermon (DIV2)
710
Image 314
13057
And how? Euen by his owne bludshed. But heere hee alledgeth another reason, too confirme the matter yit better:
And how? Eve by his own bloodshed. But Here he allegeth Another reason, too confirm the matter yet better:
cc q-crq? np1 p-acp po31 d n1. p-acp av pns31 vvz j-jn n1, av vvb dt n1 av j:
(46) sermon (DIV2)
710
Image 314
13058
which is, that wee bee bone of his bones, and flesh of his flesh.
which is, that we be bone of his bones, and Flesh of his Flesh.
r-crq vbz, cst pns12 vbb n1 pp-f po31 n2, cc n1 pp-f po31 n1.
(46) sermon (DIV2)
710
Image 314
13059
In so saying, he dooth vs too vnderstand, that when men doo theyr duetie, it is too theyr owne benefyte.
In so saying, he doth us too understand, that when men do their duty, it is too their own benefit.
p-acp av vvg, pns31 vdz pno12 av vvi, cst c-crq n2 vdb po32 n1, pn31 vbz av po32 d n1.
(46) sermon (DIV2)
710
Image 314
13060
For therby they may taste the inestimable and infinite grace of God, in that euery man accordyng too his degree, dooth in his mariage represent the vnion that is betweene them selues and our Lorde Iesus Christ.
For thereby they may taste the inestimable and infinite grace of God, in that every man according too his degree, doth in his marriage represent the Union that is between them selves and our Lord Iesus christ.
p-acp av pns32 vmb vvi dt j cc j n1 pp-f np1, p-acp cst d n1 vvg av po31 n1, vdz p-acp po31 n1 vvi dt n1 cst vbz p-acp pno32 n2 cc po12 n1 np1 np1.
(46) sermon (DIV2)
710
Image 314
13061
The thing therfore which Saint Paule intendeth, is yit agayne to remoue the ha•dnesse of our hartes, by shewing vs that wee cannot inioy the grace that is purchaced vs by our Lord Iesus Christ,
The thing Therefore which Saint Paul intends, is yet again to remove the ha•dnesse of our hearts, by showing us that we cannot enjoy the grace that is purchased us by our Lord Iesus christ,
dt n1 av r-crq n1 np1 vvz, vbz av av pc-acp vvi dt n1 pp-f po12 n2, p-acp vvg pno12 cst pns12 vmbx vvi dt n1 cst vbz vvn pno12 p-acp po12 n1 np1 np1,
(46) sermon (DIV2)
711
Image 314
13062
vnlesse wee lyue in freendshyp togither, accordyng to the image therof which wee haue in the loue that he bare vs in his death and passion, whiche surmo•nteth all the loue that wee can haue (one too another.)
unless we live in freendshyp together, according to the image thereof which we have in the love that he bore us in his death and passion, which surmo•nteth all the love that we can have (one too Another.)
cs pns12 vvi p-acp n1 av, vvg p-acp dt n1 av r-crq pns12 vhb p-acp dt n1 cst pns31 vvd pno12 p-acp po31 n1 cc n1, r-crq vvz d dt n1 cst pns12 vmb vhi (pi av j-jn.)
(46) sermon (DIV2)
711
Image 314
13063
Howbeeit, before wee goe any further, let vs see why and in what sense Saint Paule saith, that wee bee of the bones of our Lord Iesus Christ,
Howbeit, before we go any further, let us see why and in what sense Saint Paul Says, that we be of the bones of our Lord Iesus christ,
a-acp, c-acp pns12 vvb d av-jc, vvb pno12 vvi c-crq cc p-acp r-crq n1 n1 np1 vvz, cst pns12 vbb pp-f dt n2 pp-f po12 n1 np1 np1,
(46) sermon (DIV2)
712
Image 314
13064
and of his flesh, and members of his body. For he is descended of Adams linage, and is called the seede of Dauid.
and of his Flesh, and members of his body. For he is descended of Adams lineage, and is called the seed of David.
cc pp-f po31 n1, cc n2 pp-f po31 n1. p-acp pns31 vbz vvn pp-f npg1 n1, cc vbz vvn dt n1 pp-f np1.
(46) sermon (DIV2)
712
Image 314
13065
And although he was conceyued after a woonderful maner in the wombe of the Uirgin, yit tooke he mans fleshe vpon hym, and became very man.
And although he was conceived After a wondered manner in the womb of the Virgae, yet took he men Flesh upon him, and became very man.
cc cs pns31 vbds vvn p-acp dt j-vvn n1 p-acp dt n1 pp-f dt n1, av vvd pns31 vvz n1 p-acp pno31, cc vvd j n1.
(46) sermon (DIV2)
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Howbeit he saith, that he is the sonne of Man, too shewe that he hath taken a nature that is common too vs, wherein he hath made hym selfe familiar with vs. And in deede (as saith the Apostle in the Epistle too the Hebrewes) he is not ashamed too call vs brothers.
Howbeit he Says, that he is the son of Man, too show that he hath taken a nature that is Common too us, wherein he hath made him self familiar with us And in deed (as Says the Apostle in the Epistle too the Hebrews) he is not ashamed too call us Brother's.
a-acp pns31 vvz, cst pns31 vbz dt n1 pp-f n1, av vvb cst pns31 vhz vvn dt n1 cst vbz j av pno12, c-crq pns31 vhz vvn pno31 n1 j-jn p-acp pno12 cc p-acp n1 (c-acp vvz dt n1 p-acp dt n1 av dt njpg2) pns31 vbz xx j av vvb pno12 n2.
(46) sermon (DIV2)
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But now let vs come too that which is sayd heere.
But now let us come too that which is said Here.
p-acp av vvb pno12 vvi av cst r-crq vbz vvn av.
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It seemeth that Saint Paule would make Iesus Christ as it were the roote of mankynd,
It seems that Saint Paul would make Iesus christ as it were the root of mankind,
pn31 vvz d n1 np1 vmd vvi np1 np1 p-acp pn31 vbdr dt n1 pp-f n1,
(46) sermon (DIV2)
713
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so as wee should descend of him: for he calleth vs his ofspring.
so as we should descend of him: for he calls us his offspring.
av c-acp pns12 vmd vvi pp-f pno31: c-acp pns31 vvz pno12 po31 n1.
(46) sermon (DIV2)
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But wee haue too marke, that for asmuch as our Lord Iesus Christ was shaped of the seede of Abraham, too performe the thyngs that were promised,
But we have too mark, that for as as our Lord Iesus christ was shaped of the seed of Abraham, too perform the things that were promised,
cc-acp pns12 vhb av vvi, cst p-acp av c-acp po12 n1 np1 np1 vbds vvn pp-f dt n1 pp-f np1, av vvb dt n2 cst vbdr vvn,
(46) sermon (DIV2)
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yea and that he could not bee the Mediator betweene God and vs, except he had byn of our nature: (for he could not haue amended our misdoinges wherthrough wee were bounde too endlesse damnation,
yea and that he could not be the Mediator between God and us, except he had been of our nature: (for he could not have amended our misdoings wherethrough we were bound too endless damnation,
uh cc cst pns31 vmd xx vbi dt n1 p-acp np1 cc pno12, c-acp pns31 vhd vbn pp-f po12 n1: (c-acp pns31 vmd xx vhi vvn po12 n2-vdg c-crq pns12 vbdr vvn av j n1,
(46) sermon (DIV2)
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vnlesse he had clothed hym selfe with our body, and had also a soule, too the end too present hym self in the person of al men:
unless he had clothed him self with our body, and had also a soul, too the end too present him self in the person of all men:
cs pns31 vhd vvn pno31 n1 p-acp po12 n1, cc vhd av dt n1, av dt n1 av vvi pno31 n1 p-acp dt n1 pp-f d n2:
(46) sermon (DIV2)
713
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and so it behoued our Lord Iesus Christ too bee our flesh in our body:) wee may say that he is of our bones and of our flesh.
and so it behooved our Lord Iesus christ too be our Flesh in our body:) we may say that he is of our bones and of our Flesh.
cc av pn31 vvd po12 n1 np1 np1 av vbi po12 n1 p-acp po12 n1:) pns12 vmb vvi cst pns31 vbz pp-f po12 n2 cc pp-f po12 n1.
(46) sermon (DIV2)
713
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And why? He is descended of Adams race, as I sayd afore. But howsoeuer the cace stand, he was conceyued maruelously by the holy Ghoste. Howbeeit there is another respect.
And why? He is descended of Adams raze, as I said afore. But howsoever the case stand, he was conceived marvelously by the holy Ghost. Howbeit there is Another respect.
cc q-crq? pns31 vbz vvn pp-f npg1 n1, c-acp pns11 vvd a-acp. cc-acp c-acp dt n1 vvb, pns31 vbds vvn av-j p-acp dt j n1. a-acp pc-acp vbz j-jn n1.
(46) sermon (DIV2)
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For yit for all this he ceasseth not too bee the second Adam, as Saint Paule termeth him, in making comparison betweene the grace wherethrough wee were set agein,
For yet for all this he ceaseth not too be the second Adam, as Saint Paul termeth him, in making comparison between the grace wherethrough we were Set again,
p-acp av c-acp d d pns31 vvz xx av vbi dt ord np1, p-acp n1 np1 vvz pno31, p-acp vvg n1 p-acp dt n1 c-crq pns12 vbdr vvn av,
(46) sermon (DIV2)
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and the deadly fall wherthrough wee were all forlorne. He sayeth, that the first Adam did by his transgression make vs enemies too God,
and the deadly fallen wherethrough we were all forlorn. He Saith, that the First Adam did by his Transgression make us enemies too God,
cc dt j n1 c-crq pns12 vbdr d vvn. pns31 vvz, cst dt ord np1 vdd p-acp po31 n1 vvi pno12 n2 av np1,
(46) sermon (DIV2)
713
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so as wee haue no accesse to him, but should be thrust back, if we preaced to him, and that iustly.
so as we have no access to him, but should be thrust back, if we pressed to him, and that justly.
av c-acp pns12 vhb dx n1 p-acp pno31, cc-acp vmd vbi vvn av, cs pns12 vvd p-acp pno31, cc cst av-j.
(46) sermon (DIV2)
713
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For where sin reigneth, there must needes bee as it were vnrecoucylable diuision. God being the fountayne of all ryghtuousnesse, cannot match with our iniquities and corruptions.
For where since Reigneth, there must needs be as it were vnrecoucylable division. God being the fountain of all Righteousness, cannot match with our iniquities and corruptions.
p-acp q-crq n1 vvz, pc-acp vmb av vbi c-acp pn31 vbdr j n1. np1 vbg dt n1 pp-f d n1, vmbx vvi p-acp po12 n2 cc n2.
(46) sermon (DIV2)
713
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Then is there also a second Adam, which cōmeth to remedie al, that is to wit, our Lord Iesus Christ.
Then is there also a second Adam, which comes to remedy all, that is to wit, our Lord Iesus christ.
av vbz a-acp av dt ord np1, r-crq vvz pc-acp vvi d, cst vbz p-acp n1, po12 n1 np1 np1.
(46) sermon (DIV2)
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And how is he the second Adam? For (as I told you afore) it is not ment that wee should bee so bold as too think too preace vntoo Iesus Christ,
And how is he the second Adam? For (as I told you afore) it is not meant that we should be so bold as too think too press unto Iesus christ,
cc q-crq vbz pns31 dt ord np1? p-acp (c-acp pns11 vvd pn22 a-acp) pn31 vbz xx vvn cst pns12 vmd vbi av j c-acp av vvi av n1 p-acp np1 np1,
(46) sermon (DIV2)
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as though wee were linked too him of our owne nature:
as though we were linked too him of our own nature:
c-acp cs pns12 vbdr vvn av pno31 pp-f po12 d n1:
(46) sermon (DIV2)
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but that is done in the power of his holy spirit, & not in the substance of his body.
but that is done in the power of his holy Spirit, & not in the substance of his body.
cc-acp cst vbz vdn p-acp dt n1 pp-f po31 j n1, cc xx p-acp dt n1 pp-f po31 n1.
(46) sermon (DIV2)
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Behold then, Iesus Christ is become very man, and hath takē vpon him the selfsame humane nature that ours is:
Behold then, Iesus christ is become very man, and hath taken upon him the selfsame humane nature that ours is:
vvb av, np1 np1 vbz vvn av n1, cc vhz vvn p-acp pno31 dt d j n1 cst png12 vbz:
(46) sermon (DIV2)
713
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but yit is it not of nature that wee bee his flesh and his bones: (for wee bee not descended of him as touching our own substance) but it is of his diuine power.
but yet is it not of nature that we be his Flesh and his bones: (for we be not descended of him as touching our own substance) but it is of his divine power.
cc-acp av vbz pn31 xx pp-f n1 cst pns12 vbb po31 n1 cc po31 n2: (c-acp pns12 vbb xx vvn pp-f pno31 c-acp vvg po12 d n1) cc-acp pn31 vbz pp-f po31 j-jn n1.
(46) sermon (DIV2)
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Then must wee come too this poynt, that wee bee bone of the bones of our Lord Iesus Christ,
Then must we come too this point, that we be bone of the bones of our Lord Iesus christ,
av vmb pns12 vvi av d n1, cst pns12 vbb n1 pp-f dt n2 pp-f po12 n1 np1 np1,
(46) sermon (DIV2)
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bycause wee bee restored in him, and haue in him as it were a new and second creation.
Because we be restored in him, and have in him as it were a new and second creation.
c-acp pns12 vbb vvn p-acp pno31, cc vhb p-acp pno31 c-acp pn31 vbdr dt j cc ord n1.
(46) sermon (DIV2)
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And Saint Paule (as wee shall see heerafter) hath an eye too the originall of Eue:
And Saint Paul (as we shall see hereafter) hath an eye too the original of Eue:
cc n1 np1 (c-acp pns12 vmb vvi av) vhz dt n1 av dt n-jn pp-f np1:
(46) sermon (DIV2)
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for shee was taken out of Adams substance, and shaped of one of his ribbes.
for she was taken out of Adams substance, and shaped of one of his ribs.
c-acp pns31 vbds vvn av pp-f npg1 n1, cc vvn pp-f crd pp-f po31 n2.
(46) sermon (DIV2)
714
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Now then, are wee restored by our Lord Iesus Christ? If wee consider our first birth wherby wee bee brought intoo this world too bee mortall men:
Now then, Are we restored by our Lord Iesus christ? If we Consider our First birth whereby we be brought into this world too be Mortal men:
av av, vbr pns12 vvn p-acp po12 n1 np1 np1? cs pns12 vvb po12 ord n1 c-crq pns12 vbb vvn p-acp d n1 av vbi j-jn n2:
(46) sermon (DIV2)
714
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wee cannot say, such is our flesh, vnlesse wee bee of the seede of them that were afore vs:
we cannot say, such is our Flesh, unless we be of the seed of them that were afore us:
pns12 vmbx vvi, d vbz po12 n1, cs pns12 vbb pp-f dt n1 pp-f pno32 cst vbdr p-acp pno12:
(46) sermon (DIV2)
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but whatsoeuer wee bee, in that seede wee bee accursed. It is trew that Adam was created after the image of God:
but whatsoever we be, in that seed we be accursed. It is true that Adam was created After the image of God:
cc-acp r-crq pns12 vbb, p-acp d n1 pns12 vbb vvn. pn31 vbz j cst np1 vbds vvn p-acp dt n1 pp-f np1:
(46) sermon (DIV2)
714
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but yit was that image defaced by sin, so as wee bee not worthie too bee counted among Gods woorkes.
but yet was that image defaced by since, so as we be not worthy too be counted among God's works.
cc-acp av vbds d n1 vvn p-acp n1, av c-acp pns12 vbb xx j av vbi vvn p-acp npg1 n2.
(46) sermon (DIV2)
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And the same horrible condemnation is pronounced wyth his owne mouth, where he sayeth, that it repenteth him that hee had made man,
And the same horrible condemnation is pronounced with his own Mouth, where he Saith, that it Repenteth him that he had made man,
cc dt d j n1 vbz vvn p-acp po31 d n1, c-crq pns31 vvz, cst pn31 vvz pno31 cst pns31 vhd vvn n1,
(46) sermon (DIV2)
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as though he disclaymed vs all, bycause wee doo but infect the earth, and are not so woorthy too bee mustered in the aray of hys creatures,
as though he disclaimed us all, Because we do but infect the earth, and Are not so worthy too be mustered in the array of his creatures,
c-acp cs pns31 vvn pno12 d, c-acp pns12 vdi p-acp vvi dt n1, cc vbr xx av j av vbi vvn p-acp dt n1 pp-f po31 n2,
(46) sermon (DIV2)
714
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as are the woormes, lyce, fleas, dogflyes, and all other vermin of the world. That then is the benefyte which wee haue by Adam:
as Are the worms, lice, fleas, dogflyes, and all other vermin of the world. That then is the benefit which we have by Adam:
c-acp vbr dt n2, n2, n2, n2, cc d j-jn n1 pp-f dt n1. cst av vbz dt n1 r-crq pns12 vhb p-acp np1:
(46) sermon (DIV2)
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and as oft as it is sayd, that wee be of his seede and of his fleshe, it serueth too shew vs, that there is nothing in vs but a gulf of cursednesse.
and as oft as it is said, that we be of his seed and of his Flesh, it serveth too show us, that there is nothing in us but a gulf of cursedness.
cc c-acp av c-acp pn31 vbz vvn, cst pns12 vbb pp-f po31 n1 cc pp-f po31 n1, pn31 vvz av vvb pno12, cst pc-acp vbz pix p-acp pno12 p-acp dt n1 pp-f n1.
(46) sermon (DIV2)
714
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Now hereuppon, if wee come too our Lord Iesus Christ, wee bee restored agein, and (as the Scripture speaketh of it,) wee bee made new creatures in him.
Now hereupon, if we come too our Lord Iesus christ, we be restored again, and (as the Scripture speaks of it,) we be made new creatures in him.
av av, cs pns12 vvb av po12 n1 np1 np1, pns12 vbb vvn av, cc (c-acp dt n1 vvz pp-f pn31,) pns12 vbi vvn j n2 p-acp pno31.
(46) sermon (DIV2)
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Yee see then, that it is by power of the spirit, and not by order of nature,
Ye see then, that it is by power of the Spirit, and not by order of nature,
pn22 vvb av, cst pn31 vbz p-acp n1 pp-f dt n1, cc xx p-acp n1 pp-f n1,
(46) sermon (DIV2)
714
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nor by any common fashyon, that wee bee of the bone and of the fleshe of our Lord Iesus Christ,
nor by any Common fashion, that we be of the bone and of the Flesh of our Lord Iesus christ,
ccx p-acp d j n1, cst pns12 vbb pp-f dt n1 cc pp-f dt n1 pp-f po12 n1 np1 np1,
(46) sermon (DIV2)
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and the cause why wee bee members of his body, is that God his father hath ordeyned and stablished him as our head.
and the cause why we be members of his body, is that God his father hath ordained and established him as our head.
cc dt n1 c-crq pns12 vbb n2 pp-f po31 n1, vbz d np1 po31 n1 vhz vvn cc vvd pno31 p-acp po12 n1.
(46) sermon (DIV2)
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Howbeeit (as I sayd afore) that is doone by a secret power, which wee comprehend not but by fayth.
Howbeit (as I said afore) that is done by a secret power, which we comprehend not but by faith.
a-acp (c-acp pns11 vvd a-acp) cst vbz vdn p-acp dt j-jn n1, r-crq pns12 vvb xx cc-acp p-acp n1.
(46) sermon (DIV2)
714
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Then do both these things agree very well:
Then do both these things agree very well:
av vdb d d n2 vvb av av:
(46) sermon (DIV2)
714
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namely, that Iesus Christ is of our bone and of our fleshe, in respect that he hath taken our humane nature vpon him,
namely, that Iesus christ is of our bone and of our Flesh, in respect that he hath taken our humane nature upon him,
av, cst np1 np1 vbz pp-f po12 n1 cc pp-f po12 n1, p-acp n1 cst pns31 vhz vvn po12 j n1 p-acp pno31,
(46) sermon (DIV2)
714
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and clothed himself with it, without the which wee should haue no alyance with him. For if wee cannot atteyne too the Angels:
and clothed himself with it, without the which we should have no alyance with him. For if we cannot attain too the Angels:
cc vvd px31 p-acp pn31, p-acp dt r-crq pns12 vmd vhi dx n1 p-acp pno31. p-acp cs pns12 vmbx vvi av dt n2:
(46) sermon (DIV2)
714
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how shall wee atteyne too him that is the souerein head of them? But wheras he is come in such wyze vntoo vs, that he hath voutsafed to bee knit in the bond of brotherhood with vs:
how shall we attain too him that is the sovereign head of them? But whereas he is come in such wyze unto us, that he hath vouchsafed to be knit in the bound of brotherhood with us:
c-crq vmb pns12 vvi av pno31 cst vbz dt j-jn n1 pp-f pno32? p-acp cs pns31 vbz vvn p-acp d j p-acp pno12, cst pns31 vhz vvn pc-acp vbi vvn p-acp dt n1 pp-f n1 p-acp pno12:
(46) sermon (DIV2)
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that is doone specially when he woorketh so by the power of his holy spirit, that he is our head,
that is done specially when he worketh so by the power of his holy Spirit, that he is our head,
d vbz vdn av-j c-crq pns31 vvz av p-acp dt n1 pp-f po31 j n1, cst pns31 vbz po12 n1,
(46) sermon (DIV2)
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and wee are gathered toogither in him, and haue a heauenly state, and wheras afore wee had nothing but of the earh,
and we Are gathered together in him, and have a heavenly state, and whereas afore we had nothing but of the earh,
cc pns12 vbr vvn av p-acp pno31, cc vhb dt j n1, cc cs p-acp pns12 vhd pix cc-acp pp-f dt n1,
(46) sermon (DIV2)
714
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and consequently had nothing in vs but corruption, now wee bee lifted vp on hygh, and are made the children of God by the grace that is spoken of heere,
and consequently had nothing in us but corruption, now we be lifted up on high, and Are made the children of God by the grace that is spoken of Here,
cc av-j vhd pix p-acp pno12 p-acp n1, av pns12 vbb vvn a-acp p-acp j, cc vbr vvn dt n2 pp-f np1 p-acp dt n1 cst vbz vvn pp-f av,
(46) sermon (DIV2)
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wheras erst wee were heires of his wrath, which wee hold from our father Adam when wee followe his nature,
whereas erst we were Heirs of his wrath, which we hold from our father Adam when we follow his nature,
cs av pns12 vbdr n2 pp-f po31 n1, r-crq pns12 vvb p-acp po12 n1 np1 c-crq pns12 vvb po31 n1,
(46) sermon (DIV2)
714
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bycause wee are all lost and peruerted in him.
Because we Are all lost and perverted in him.
c-acp pns12 vbr d vvn cc vvn p-acp pno31.
(46) sermon (DIV2)
714
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Thus yee see in effect how the twoo things are too bee agreed, wherin there seemed too bee some diuersitie.
Thus ye see in Effect how the twoo things Are to be agreed, wherein there seemed too be Some diversity.
av pn22 vvb p-acp n1 c-crq dt crd n2 vbr pc-acp vbi vvn, c-crq a-acp vvd av vbb d n1.
(46) sermon (DIV2)
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for that is in heauen, too the intent that wee should bee fashyoned lyke vntoo the glory that is now in him.
for that is in heaven, too the intent that we should be fashyoned like unto the glory that is now in him.
p-acp d vbz p-acp n1, av dt n1 cst pns12 vmd vbi vvn av-j p-acp dt n1 cst vbz av p-acp pno31.
(46) sermon (DIV2)
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And in deede if wee haue not that, what would become of vs? How miserable would our state bee? I haue shewed alredye, that if any man looke well what is in himselfe:
And in deed if we have not that, what would become of us? How miserable would our state be? I have showed already, that if any man look well what is in himself:
cc p-acp n1 cs pns12 vhb xx d, r-crq vmd vvi pp-f pno12? q-crq j vmd po12 n1 vbi? pns11 vhb vvn av, cst cs d n1 vvb av q-crq vbz p-acp px31:
(46) sermon (DIV2)
714
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he shall fynd nothing there but matter too separate him from God.
he shall find nothing there but matter too separate him from God.
pns31 vmb vvi pix a-acp p-acp n1 av vvi pno31 p-acp np1.
(46) sermon (DIV2)
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Now then, vntyll wee bee of the substance of our Lord Iesus Christ, God must needes hate vs and abhorre vs,
Now then, until we be of the substance of our Lord Iesus christ, God must needs hate us and abhor us,
av av, p-acp pns12 vbb pp-f dt n1 pp-f po12 n1 np1 np1, np1 vmb av vvi pno12 cc vvb pno12,
(46) sermon (DIV2)
714
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and not knowe vs too bee of the number and company of his creatures.
and not know us too be of the number and company of his creatures.
cc xx vvi pno12 av vbi pp-f dt n1 cc n1 pp-f po31 n2.
(46) sermon (DIV2)
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Now remayneth too see how it commeth to passe that wee bee of the bones of Iesus Christ, and of his flesh.
Now remaineth too see how it comes to pass that we be of the bones of Iesus christ, and of his Flesh.
av vvz av vvi c-crq pn31 vvz pc-acp vvi cst pns12 vbb pp-f dt n2 pp-f np1 np1, cc pp-f po31 n1.
(46) sermon (DIV2)
715
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For he is in heauen, and wee are heere beneath on earth.
For he is in heaven, and we Are Here beneath on earth.
p-acp pns31 vbz p-acp n1, cc pns12 vbr av a-acp p-acp n1.
(46) sermon (DIV2)
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13118
Agein, when wee bee begotten, euery of vs is begotten after the order of nature, he hath his father and his mother too come of,
Again, when we be begotten, every of us is begotten After the order of nature, he hath his father and his mother too come of,
av, c-crq pns12 vbb vvn, d pp-f pno12 vbz vvn p-acp dt n1 pp-f n1, pns31 vhz po31 n1 cc po31 n1 av vvn pp-f,
(46) sermon (DIV2)
715
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and they bee of the same race that he is.
and they be of the same raze that he is.
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(46) sermon (DIV2)
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How then are wee of the bones of Iesus Christ? It is not in respect of substance:
How then Are we of the bones of Iesus christ? It is not in respect of substance:
uh-crq av vbr pns12 pp-f dt n2 pp-f np1 np1? pn31 vbz xx p-acp n1 pp-f n1:
(46) sermon (DIV2)
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for if wee looke vppon our owne flesh, nother the skin, nor the bones, nor the gristles that wee haue, doo come of the body of our Lord Iesus Christ:
for if we look upon our own Flesh, neither the skin, nor the bones, nor the gristles that we have, do come of the body of our Lord Iesus christ:
c-acp cs pns12 vvb p-acp po12 d n1, av-dx dt n1, ccx dt n2, ccx dt n2 cst pns12 vhb, vdb vvi pp-f dt n1 pp-f po12 n1 np1 np1:
(46) sermon (DIV2)
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but it is in respect that the cursednesse which wee bring from our moothers womb,
but it is in respect that the cursedness which we bring from our mothers womb,
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and is spred ouer all Adams linage, is taken away by the power of our Lord Iesus Christ,
and is spread over all Adams lineage, is taken away by the power of our Lord Iesus christ,
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and that therwithall he hath so sheaded foorth the grace of his holy spirit vppon vs, that wee bee inlyghtened by it.
and that therewithal he hath so sheaded forth the grace of his holy Spirit upon us, that we be inlyghtened by it.
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Therfore it is as a qualitie (as men terme it) & not a substance.
Therefore it is as a quality (as men term it) & not a substance.
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Euery mā shal descend of such linage, and God letteth the common order runne on styll which he appoynted at the beginning,
Every man shall descend of such lineage, and God lets the Common order run on still which he appointed At the beginning,
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namely that men beget one another from issew too issew: but in the meane whyle Iesus Christ renueth those whom God his father hath chozen,
namely that men beget one Another from issue too issue: but in the mean while Iesus christ Reneweth those whom God his father hath chozen,
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and such as are the members of his owne body, and riddeth them of the corruption which they had taken from Adam.
and such as Are the members of his own body, and riddeth them of the corruption which they had taken from Adam.
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And afterward he giueth them such a power, as euery of them feeleth by fayth that he is vnder the head that is set ouer vs,
And afterwards he gives them such a power, as every of them feeleth by faith that he is under the head that is Set over us,
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and that wee bee gathered all toogither in him, and his lyfe is giuen vntoo vs, too the intent wee should no more liue too our selues, nor too the world,
and that we be gathered all together in him, and his life is given unto us, too the intent we should not more live too our selves, nor too the world,
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but rather 〈 ◊ 〉 he should liue in vs, as Saint Paule sayeth of him.
but rather 〈 ◊ 〉 he should live in us, as Saint Paul Saith of him.
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Yee see then that Iesus Christ needeth not too come downe from heauen, too make vs members of his body,
Ye see then that Iesus christ needs not too come down from heaven, too make us members of his body,
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nor too diminish his owne flesh too make vs too growe out of him, and too bee shaped of him.
nor too diminish his own Flesh too make us too grow out of him, and too be shaped of him.
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But yit for all that he woorketh in such wyse, as wee haue all our strength continually of him.
But yet for all that he worketh in such wise, as we have all our strength continually of him.
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And lyke as trees drawe both their flowers, their leaues, and their fruites from their roote:
And like as trees draw both their flowers, their leaves, and their fruits from their root:
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and lyke as the body of man feeleth his strength too flowe downe from the head,
and like as the body of man feeleth his strength too flow down from the head,
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so do wee feele the vertew and force of the coniunction that is betweene vs and our Lord Iesus Christ,
so do we feel the virtue and force of the conjunction that is between us and our Lord Iesus christ,
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and yit he continueth still in his full state al the whyle.
and yet he Continueth still in his full state all the while.
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Nother doth that hinder vs too inioy the inestimable benefite that S. Paule magnifyeth so much in this text.
Nother does that hinder us too enjoy the inestimable benefit that S. Paul magnifyeth so much in this text.
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And therwithal let vs beare this poynt in mynd, that it is much when wee bee (inwardly) stird vp to doo euery man his duetie:
And therewithal let us bear this point in mind, that it is much when we be (inwardly) stirred up to do every man his duty:
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for thereby wee tast the grace of God which concerneth the saluation of our soules.
for thereby we taste the grace of God which concerns the salvation of our Souls.
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The matter that is in hand heere, is that men should liue freendly and agreeingly with their wyues.
The matter that is in hand Here, is that men should live friendly and agreeingly with their wives.
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And when a husband considereth the things that are spoken heere, he ought too bee prouoked, not only too discharge him selfe of the bond wherein he is bound too God and his wyfe:
And when a husband Considereth the things that Are spoken Here, he ought too be provoked, not only too discharge him self of the bound wherein he is bound too God and his wife:
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but also too thinke thus with him selfe:
but also too think thus with him self:
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This is such a state that although it bee corruptible, and serue but for this transitorie lyfe,
This is such a state that although it be corruptible, and serve but for this transitory life,
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yit hath God set it afore vs as a lyuely image wherein I see that Iesus Christ is my head,
yet hath God Set it afore us as a lively image wherein I see that Iesus christ is my head,
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and that I belong too him, and that not onely I am his, but also he is myne,
and that I belong too him, and that not only I am his, but also he is mine,
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so as his lyfe belongs too mee, and (too bee short) I am as if I were a member of his body.
so as his life belongs too me, and (too be short) I am as if I were a member of his body.
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Seeing then that men in dooing their duetie towards their wyues, and wyues also in obeying their husbandes, may behold how they bee ioyned vntoo Christ,
Seeing then that men in doing their duty towards their wives, and wives also in obeying their Husbands, may behold how they be joined unto christ,
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and that they doo the things that belong too the heritage of the kingdome of heauen:
and that they do the things that belong too the heritage of the Kingdom of heaven:
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must it not needes bee that wee bee too vnthankfull, if wee consider not how our Lord Iesus Christ laboreth by all meanes too win vs,
must it not needs be that we be too unthankful, if we Consider not how our Lord Iesus christ Laboureth by all means too win us,
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and too make vs walke vnder his yoke? And moreouer he not onely allureth vs by gentle and louing meanes, too the intent wee should take the better corage too serue him,
and too make us walk under his yoke? And moreover he not only Allureth us by gentle and loving means, too the intent we should take the better courage too serve him,
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and too doo the things that our calling and state requyre:
and too do the things that our calling and state require:
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but also draweth vs too him, and euen in this world, & in the transitorie and earthly things, setteth vs foorth the euerlasting saluation that is prepared for vs in heauen,
but also draws us too him, and even in this world, & in the transitory and earthly things, sets us forth the everlasting salvation that is prepared for us in heaven,
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For (as was declared vppon Sunday) wedlocke is as a figure of the knitting toogither which is betweene vs and the sonne of God.
For (as was declared upon Sunday) wedlock is as a figure of the knitting together which is between us and the son of God.
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& which was bought so deerly for vs by the blud of his only sonne, to the intent that in the end wee should bee parttakers of the effect and vertue that proceedeth therof.
& which was bought so dearly for us by the blood of his only son, to the intent that in the end we should be partakers of the Effect and virtue that Proceedeth thereof.
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And now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too voutsafe,
And now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too vouchsafe,
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so too reforme our hartes vntoo goodnesse, as wee may seeke nothing but too serue him,
so too reform our hearts unto Goodness, as we may seek nothing but too serve him,
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and too yeeld our selues wholly too the obeying of his holy will, and that it may please him therwithall so too beare with vs in our feeblenesse,
and too yield our selves wholly too the obeying of his holy will, and that it may please him therewithal so too bear with us in our feebleness,
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as wee hauing receyued pitie and mercie at his hand, may in the end bee able too stand vp before his face.
as we having received pity and mercy At his hand, may in the end be able too stand up before his face.
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And so let vs all say, Almyghty God heauenly father &c.
And so let us all say, Almighty God heavenly father etc.
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The.xlii. Sermon, which is the tenth vppon the fifth Chapter.
The xlii Sermon, which is the tenth upon the fifth Chapter.
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31 For this cause shall a man leaue father and moother, and bee ioyned too his vvyfe,
31 For this cause shall a man leave father and mother, and be joined too his wife,
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and they shalbee twoo in one flesh. 32 This is a great secret. Yea, say I, in Christ and in the Church.
and they shalbe twoo in one Flesh. 32 This is a great secret. Yea, say I, in christ and in the Church.
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33 Therefore, doo yee so, as euery man may loue his wyfe as himselfe, and let the wyfe feare hir husband.
33 Therefore, do ye so, as every man may love his wife as himself, and let the wife Fear his husband.
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GOd dooth so dispoze his woorkes, as wee haue occasion too behold a woonderfull wisedome in all his dooings,
GOd doth so dispoze his works, as we have occasion too behold a wondered Wisdom in all his doings,
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and too receyue such instruction by them, as may be too our benefyte:
and too receive such instruction by them, as may be too our benefit:
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as (for example) in that which Saint Paule alledgeth here, namely that the woman was drawen and taken out of the substance of the man.
as (for Exampl) in that which Saint Paul allegeth Here, namely that the woman was drawn and taken out of the substance of the man.
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For God could well haue created Eue after the same manner that he created Adam. But he 〈 … 〉, and commaundeth woman too bee sha•ed therof.
For God could well have created Eue After the same manner that he created Adam. But he 〈 … 〉, and commandeth woman too be sha•ed thereof.
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And whertoo tendeth this, but that there should bee such an vnion betweene man and wyfe,
And whertoo tendeth this, but that there should be such an Union between man and wife,
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as he myght thinke, this is my flesh, this is my bone:
as he might think, this is my Flesh, this is my bone:
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and shee, whence hath God giuen mee lyfe? whence hath he shaped mee? Euen of a rib that he tooke out of man.
and she, whence hath God given me life? whence hath he shaped me? Eve of a rib that he took out of man.
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Wee see then that God did not without cause vse such diuersitie in creating man and woman.
we see then that God did not without cause use such diversity in creating man and woman.
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It was too the end it should bee continually mynded in wedlocke, so as the husband myght knowe that he breaketh the whole order of nature,
It was too the end it should be continually minded in wedlock, so as the husband might know that he breaks the Whole order of nature,
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if he bee not vnited in good agreement too his wyfe:
if he be not united in good agreement too his wife:
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and the wyfe lykewyse, if shee submit not h••selfe quietly too hir husband, acknowledging him too bee hir head.
and the wife likewise, if she submit not h••selfe quietly too his husband, acknowledging him too be his head.
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But Saint Paul applyeth this further, to the vnion which is betweene our Lord Iesus Christ and his Church.
But Saint Paul Applieth this further, to the Union which is between our Lord Iesus christ and his Church.
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And therefore he cryeth out, saying, It is a hygh misterie, that is too say, a secret which wee ought too take very good heed of, Yea (sayeth he) in Iesus Christ and in his Church.
And Therefore he Cries out, saying, It is a high mystery, that is too say, a secret which we ought too take very good heed of, Yea (Saith he) in Iesus christ and in his Church.
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There are then twoo things too bee noted here.
There Are then twoo things too be noted Here.
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The one is, that wee see how God euen from the beginning, hath knit man and wyfe togither in vnseparable bond.
The one is, that we see how God even from the beginning, hath knit man and wife together in unseparable bound.
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The other is, that he intendeth too leade vs yit hygher:
The other is, that he intends too lead us yet higher:
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that is too say, that forasmuch as there is nothing in our selues but all maner of wretchednesse, wee should bee knit too the sonne of God, who is the fountayne of all goodnesse,
that is too say, that forasmuch as there is nothing in our selves but all manner of wretchedness, we should be knit too the son of God, who is the fountain of all Goodness,
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and from thence drawe our spirituall lyfe, and haue all our strength and power of him.
and from thence draw our spiritual life, and have all our strength and power of him.
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And forasmuch as S. Paule hauing alledged the sayd text out of Moyses, addeth, that this misterie is great, in that the sonne of God hath made vs bone of his bone, and flesh of his flesh: And forasmuch as S. Paul having alleged the said text out of Moses, adds, that this mystery is great, in that the son of God hath made us bone of his bone, and Flesh of his Flesh:
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some haue imagined it too bee as a prophesie of that which hath bin sayd.
Some have imagined it too be as a prophesy of that which hath been said.
d vhb vvn pn31 av vbi p-acp dt vvb pp-f d r-crq vhz vbn vvn.
(47) sermon (DIV2)
722
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But there is no reason nor colour of reason, why they should think so, and it is euident that the text should bee mard,
But there is no reason nor colour of reason, why they should think so, and it is evident that the text should be marred,
p-acp pc-acp vbz dx n1 ccx n1 pp-f n1, c-crq pns32 vmd vvi av, cc pn31 vbz j cst dt n1 vmd vbi vvn,
(47) sermon (DIV2)
722
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13190
if it bee not taken simply as it lyeth:
if it be not taken simply as it lies:
cs pn31 vbb xx vvn av-j c-acp pn31 vvz:
(47) sermon (DIV2)
722
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13191
that is too wit, that God intended too warne man and wyfe what their dewtie and charge is.
that is too wit, that God intended too warn man and wife what their duty and charge is.
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(47) sermon (DIV2)
722
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13192
Let that then serue for one poynt.
Let that then serve for one point.
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(47) sermon (DIV2)
722
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13193
The Papistes haue foully ouersho• themselues in this cace, and bewrayed such ignorance, as little children myght well spit in their faces for it.
The Papists have foully ouersho• themselves in this case, and bewrayed such ignorance, as little children might well spit in their faces for it.
dt njp2 vhb av-j n1 px32 p-acp d n1, cc vvd d n1, c-acp j n2 vmd av vvi p-acp po32 n2 p-acp pn31.
(47) sermon (DIV2)
723
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13194
Bycause the woord Sacrament was an ordinarie woord (in old tyme) too betoken Secrets, misteries,
Because the word Sacrament was an ordinary word (in old time) too betoken Secrets, Mysteres,
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(47) sermon (DIV2)
723
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and all maner of hygh things that are woorthie too bee had in admiration of vs:
and all manner of high things that Are worthy too be had in admiration of us:
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(47) sermon (DIV2)
723
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13196
therfore the sayd woord Sacrament was 〈 ◊ 〉 in heere (〈 … 〉) It is a greate Sacrament, sayeth Saint Paule, that is to saye, a great misterie or secret.
Therefore the said word Sacrament was 〈 ◊ 〉 in Here (〈 … 〉) It is a great Sacrament, Saith Saint Paul, that is to say, a great mystery or secret.
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(47) sermon (DIV2)
723
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And heerof there is no doubt, no more than when he sayeth, it is a great Sacrament, that God was manifested in the flesh: And hereof there is no doubt, no more than when he Saith, it is a great Sacrament, that God was manifested in the Flesh:
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723
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13198
It is a greate Sacrament that the Gospell was published through the whole world, and that the wretched Gentyles and vnbeeleuers were matched with the ofspring of Abraham.
It is a great Sacrament that the Gospel was published through the Whole world, and that the wretched Gentiles and vnbeeleuers were matched with the offspring of Abraham.
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(47) sermon (DIV2)
723
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So in this text, the infinite goodnesse of our God is a (Sacrament, that is too say, a) hygh thing, So in this text, the infinite Goodness of our God is a (Sacrament, that is too say, a) high thing,
av p-acp d n1, dt j n1 pp-f po12 n1 vbz av (n1, cst vbz av vvb, sy) j n1,
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723
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and well worthie to bee looked at of vs. Hereuppon some folks haue bin so verie beasts as too saye,
and well worthy to be looked At of us Hereupon Some folks have been so very beasts as too say,
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723
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Then is Wedlocke or Matrimony a Sacrament, as well as Baptim, or as the Lords supper.
Then is Wedlock or Matrimony a Sacrament, as well as Baptism, or as the lords supper.
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723
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And bycause they vnderstood not the word:
And Because they understood not the word:
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723
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to their seeming there was somwhat to be found here, like as in Baptim, the water betokeneth that we bee washed by the blud of our Lord Iesus Christ:
to their seeming there was somewhat to be found Here, like as in Baptism, the water Betokeneth that we be washed by the blood of our Lord Iesus christ:
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(47) sermon (DIV2)
723
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and in the Supper, the bread and wyne are warrants and pledges of his body and of his blud.
and in the Supper, the bred and wine Are warrants and pledges of his body and of his blood.
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(47) sermon (DIV2)
723
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They were of opinion, that as much is doone in mariage.
They were of opinion, that as much is done in marriage.
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723
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13206
Now when wee see that such doltishnesse hath crept in through the whole world, and that these greate doctours had neede too bee set agein too their Apcies,
Now when we see that such doltishness hath crept in through the Whole world, and that these great Doctors had need too be Set again too their Apcies,
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(47) sermon (DIV2)
723
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for so much as they knew not euen the things that they ought too haue iudged by their naturall reason:
for so much as they knew not even the things that they ought too have judged by their natural reason:
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723
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therin we see that ther• lyeth a greate vengeance of God vppon such as haue corrupted the trew religion,
therein we see that ther• lies a great vengeance of God upon such as have corrupted the true Religion,
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723
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and made minglemangles in the woord of God, after their owne fancyes.
and made minglemangles in the word of God, After their own fancies.
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723
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And therwithall wee haue too thank our God so much the more, for that he hath drawen vs out of such dungeons.
And therewithal we have too thank our God so much the more, for that he hath drawn us out of such dungeons.
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723
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And seeing there was so horrible confuzion in such as are reported themselues to be the Lampes and pillers of the Church,
And seeing there was so horrible confuzion in such as Are reported themselves to be the Lamps and pillars of the Church,
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723
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13212
& were taken so to bee: sith wee see that God did dull them so vtterly:
& were taken so to be: sith we see that God did dull them so utterly:
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723
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13213
wee ought not too be afrayd too separate our selues from their company and si•agogue. And seeing he hath graunted vs the grace too bee no more mingled with them:
we ought not too be afraid too separate our selves from their company and si•agogue. And seeing he hath granted us the grace too be no more mingled with them:
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723
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let vs keepe on our course, and walk foorth soberly.
let us keep on our course, and walk forth soberly.
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723
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13215
For there wee haue a warning too hold our selues in awe, that wee being Gods trew schollers, wee may distrust our selues,
For there we have a warning too hold our selves in awe, that we being God's true Scholars, we may distrust our selves,
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723
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and not go seeke fyue feete in one sheepe (as they say), but handle the holy scriptures with such reuerence,
and not go seek fyue feet in one sheep (as they say), but handle the holy Scriptures with such Reverence,
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as God may guyde vs too the trew vnderstanding of it by his holy spirit. But now let vs come too Saint Paules intent.
as God may guide us too the true understanding of it by his holy Spirit. But now let us come too Saint Paul's intent.
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723
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13218
It is certeine that he alledgeth the record of Moyses, too shewe that the 〈 … 〉 beare with his wyfe,
It is certain that he allegeth the record of Moses, too show that the 〈 … 〉 bear with his wife,
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724
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as with a portion of his owne bo•ie, and the one half of his owne person: 〈 … 〉 them.
as with a portion of his own bo•ie, and the one half of his own person: 〈 … 〉 them.
c-acp p-acp dt n1 pp-f po31 d n1, cc dt crd n-jn pp-f po31 d n1: 〈 … 〉 pno32.
(47) sermon (DIV2)
724
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The cause then why Eue was shaped of one of Adams ribbes, is, that God ment to stablish such a concord betweene man and wyfe by that meane,
The cause then why Eue was shaped of one of Adams ribs, is, that God meant to establish such a concord between man and wife by that mean,
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724
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as there should bee no bond in the world so streyt as that. For the chyld ought in deede too honour his father:
as there should be no bound in the world so streyt as that. For the child ought in deed too honour his father:
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724
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for he is his seede, and he is his blud: but yit is the bond of wedlocke preferred before it.
for he is his seed, and he is his blood: but yet is the bound of wedlock preferred before it.
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724
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And by whom? It commeth not of mens lyking:
And by whom? It comes not of men's liking:
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724
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For if there bee loue, surely he that loueth, wil beare with many faults and infirmities of his freend.
For if there be love, surely he that loves, will bear with many Faults and infirmities of his friend.
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728
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13224
but according as Adam had spoken, and as God had pronounced the sentence, so is it an inuiolable order, that man should bee knit vntoo his wyfe,
but according as Adam had spoken, and as God had pronounced the sentence, so is it an inviolable order, that man should be knit unto his wife,
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724
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13225
yea and that in such wyse, that if he should needs forsake the one or the other, his father should not bee so neere him as his wyfe.
yea and that in such wise, that if he should needs forsake the one or the other, his father should not be so near him as his wife.
uh cc cst p-acp d n1, cst cs pns31 vmd av vvi dt crd cc dt n-jn, po31 n1 vmd xx vbi av av-j pno31 c-acp po31 n1.
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724
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Yit is not this as much too say, as that God ment too breake that yoke,
Yet is not this as much too say, as that God meant too break that yoke,
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725
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and too giue children leaue too bee stubborne ageinst their fathers and moothers, when they bee once maryed.
and too give children leave too be stubborn against their Father's and mothers, when they be once married.
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(47) sermon (DIV2)
725
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13228
God chaungeth not any whit of the things that he hath ordeyned.
God changeth not any whit of the things that he hath ordained.
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(47) sermon (DIV2)
725
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13229
Therfore he that hath a father or moother alyue, ought too bee still subiect too them, without ceassing of from dooing his dewtie, according as the scripture sheweth,
Therefore he that hath a father or mother alive, ought too be still Subject too them, without ceasing of from doing his duty, according as the scripture shows,
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(47) sermon (DIV2)
725
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13230
and as nature also teacheth euery man too doo. For wee haue it ingrauen in vs, and wee cannot wype it out.
and as nature also Teaches every man too do. For we have it engraved in us, and we cannot wipe it out.
cc p-acp n1 av vvz d n1 av vdi. c-acp pns12 vhb pn31 vvn p-acp pno12, cc pns12 vmbx vvi pn31 av.
(47) sermon (DIV2)
725
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Thus yee see that maryed folks ceasse not too bee alwayes subiect too their fathers and moothers.
Thus ye see that married folks cease not too be always Subject too their Father's and mothers.
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(47) sermon (DIV2)
725
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But heere the cace standeth vppon the comparing of the one with the other:
But Here the case Stands upon the comparing of the one with the other:
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(47) sermon (DIV2)
725
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as if he should say, If a yong man should forsake his father, & haue him in any contempt or dis•eine,
as if he should say, If a young man should forsake his father, & have him in any contempt or dis•eine,
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(47) sermon (DIV2)
725
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or be stubborne ageinst him, or yeeld him no reuerence:
or be stubborn against him, or yield him no Reverence:
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(47) sermon (DIV2)
725
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13235
would not the world say, hee were a monster? Now if God haue commaunded in his lawe, that stubborne and disobedient children should bee stoned, and that men should roote such villanie out of the world:
would not the world say, he were a monster? Now if God have commanded in his law, that stubborn and disobedient children should be stoned, and that men should root such villainy out of the world:
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(47) sermon (DIV2)
725
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13236
what a thing is it, when a man shall forsake his wyfe, or the wyfe hir husband? Surely it is an outrageous cryme.
what a thing is it, when a man shall forsake his wife, or the wife his husband? Surely it is an outrageous crime.
r-crq dt n1 vbz pn31, c-crq dt n1 vmb vvi po31 n1, cc dt n1 png31 n1? np1 pn31 vbz dt j n1.
(47) sermon (DIV2)
725
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13237
Then if it be intollerable that the chyld should ryze vp ageinst his father: (No doubt but) the bond of wedlocke is yi• much holyer,
Then if it be intolerable that the child should ryze up against his father: (No doubt but) the bound of wedlock is yi• much Holier,
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725
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13238
and more expresly commended too vs of God. Seeing it is so: it standeth euery man on hand, too looke that he discharge his dewtie.
and more expressly commended too us of God. Seeing it is so: it Stands every man on hand, too look that he discharge his duty.
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(47) sermon (DIV2)
725
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13239
For if a woman haue a froward head of hir owne, so as shee must bee brawling euery minute of an houre,
For if a woman have a froward head of his own, so as she must be brawling every minute of an hour,
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(47) sermon (DIV2)
725
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13240
and wil not be subiect to hir husband: also if the husband be churlish & cruell, so as he disdeyneth his wyfe:
and will not be Subject to his husband: also if the husband be churlish & cruel, so as he disdeyneth his wife:
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(47) sermon (DIV2)
725
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13241
it is not a doing of wrong to a humane creature, but to God, who is the author of mariage,
it is not a doing of wrong to a humane creature, but to God, who is the author of marriage,
pn31 vbz xx av vdg pp-f n-jn p-acp dt j n1, cc-acp p-acp np1, r-crq vbz dt n1 pp-f n1,
(47) sermon (DIV2)
725
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13242
& hath ordeined it with such condition, as we heare of here.
& hath ordained it with such condition, as we hear of Here.
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(47) sermon (DIV2)
725
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And so ye see what we haue to remember vpō the first part of this text. But this extendeth yit further:
And so you see what we have to Remember upon the First part of this text. But this extendeth yet further:
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(47) sermon (DIV2)
725
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13244
that is too wit, that euery man should loue those that are alyed too him by meanes of God.
that is too wit, that every man should love those that Are allied too him by means of God.
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726
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13311
And if wee doo it one too another:
And if we do it one too Another:
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(47) sermon (DIV2)
728
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As for example, a man hauing no more but his wyfe, is bound notwithstanding too acknowledge that God hath vnited vs all toogither.
As for Exampl, a man having no more but his wife, is bound notwithstanding too acknowledge that God hath united us all together.
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(47) sermon (DIV2)
726
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13246
And when he created Eue the moother of all men out of Adams syde:
And when he created Eue the mother of all men out of Adams side:
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it was too the end that the same should extend euerywhere, and that wee should knowe that he will haue vs to liue in such concord,
it was too the end that the same should extend everywhere, and that we should know that he will have us to live in such concord,
pn31 vbds av dt n1 cst dt d vmd vvi av, cc cst pns12 vmd vvi cst pns31 vmb vhi pno12 pc-acp vvi p-acp d n1,
(47) sermon (DIV2)
726
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13248
as none of vs should for all that separate our selues from other.
as none of us should for all that separate our selves from other.
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726
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13249
No man then ought too bee so cruell as too say, Tush, shee is not my wyfe.
No man then ought too be so cruel as too say, Tush, she is not my wife.
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13250
But wee must consider, that forasmuch as it is our Lords will that there should bee a generall concord among all men,
But we must Consider, that forasmuch as it is our lords will that there should be a general concord among all men,
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(47) sermon (DIV2)
726
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13251
and that euery man should think him self bound too his neyghbours:
and that every man should think him self bound too his neighbours:
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(47) sermon (DIV2)
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it is as though mankynd were compounded of twoo sortes, so as there were both malekynd and femalekynd.
it is as though mankind were compounded of twoo sorts, so as there were both malekynd and femalekynd.
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Then are wee all bound one too another. Trew it is that matrimony (as I sayd) is reserued by it self:
Then Are we all bound one too Another. True it is that matrimony (as I said) is reserved by it self:
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but yit for all that, men are bound towards women, too succour them, seeing that our Lord hath shewed it by deede euen in the first creation.
but yet for all that, men Are bound towards women, too succour them, seeing that our Lord hath showed it by deed even in the First creation.
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(47) sermon (DIV2)
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And women also must behaue themselues soberly among men, although they bee not their husbands. Also there is further, that they shalbee twoo in one flesh.
And women also must behave themselves soberly among men, although they be not their Husbands. Also there is further, that they shalbe twoo in one Flesh.
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(47) sermon (DIV2)
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Heerby our Lord Iesus Christ sheweth vs, that the man which is maryed ought too hold him self contented with his owne wyfe,
Hereby our Lord Iesus christ shows us, that the man which is married ought too hold him self contented with his own wife,
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and the woman lykewyse rest wholly vppon hir husband, so as they let not their lusts raundge abrode,
and the woman likewise rest wholly upon his husband, so as they let not their Lustiest raundge abroad,
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nor giue themselues the brydle to chaunge any thing in the order which our Lord hath set,
nor give themselves the bridle to change any thing in the order which our Lord hath Set,
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and will haue too stand in force to the worlds end.
and will have too stand in force to the world's end.
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Men haue so passed their bounds in all ages, that they haue forgotten both kynd and all kyndnesse.
Men have so passed their bounds in all ages, that they have forgotten both kind and all kindness.
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And they haue not onely despyzed God and his woorde, but also forgotten with what condition they were created, in the worlde:
And they have not only despyzed God and his word, but also forgotten with what condition they were created, in the world:
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and they knewe not euen that which naturall reason could haue shewed them.
and they knew not even that which natural reason could have showed them.
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And they had not come too that poynt, if they had not bin doted in their lusts lyke woode beasts.
And they had not come too that point, if they had not been doted in their Lustiest like wood beasts.
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And surely there is no such rage as the reigning of inordinate lusts in our flesh,
And surely there is no such rage as the reigning of inordinate Lustiest in our Flesh,
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when they bee not repressed by the feare of God.
when they be not repressed by the Fear of God.
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Thereof it came that in many countries it was lawfull for men too haue three or foure wyues a peece,
Thereof it Come that in many countries it was lawful for men too have three or foure wives a piece,
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as it is permitted still at this day among the Turks.
as it is permitted still At this day among the Turks.
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The Iewes also, notwithstanding that they had the Lawe of Moyses, did put away their wyues for euery small occasio• that came in their heades.
The Iewes also, notwithstanding that they had the Law of Moses, did put away their wives for every small occasio• that Come in their Heads.
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If a woman were not fayre ynough, or if shee were not rich ynough, by and by shee was diuorced.
If a woman were not fair enough, or if she were not rich enough, by and by she was divorced.
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Trew it is that our Lord had prouyded for it, howbeeit but halfe.
True it is that our Lord had provided for it, howbeit but half.
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And in deede our Lord Iesus Christ declareth, that God had a regard of the hard hartednesse of that people, which was past amendment or taming. And in deed our Lord Iesus christ Declareth, that God had a regard of the hard hartednesse of that people, which was passed amendment or taming.
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Therefore when any of them listed too put away his wyfe, he was bound too giue hir a Testimoniall, that shee was no harlot,
Therefore when any of them listed too put away his wife, he was bound too give his a Testimonial, that she was no harlot,
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but that shee lyked him not: and he choze rather too susteyn that shame, than to keepe the fayth of mariage.
but that she liked him not: and he choze rather too sustain that shame, than to keep the faith of marriage.
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For in putting away his wyfe after he had plyghted hir his fayth too liue and dye with hir, he shewed himselfe forsworne and vnfaythfull.
For in putting away his wife After he had plyghted his his faith too live and die with his, he showed himself forsworn and unfaithful.
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Therefore it was a reproch too them too put away theyr wyues after that sort. But yit for all that, diuorces were common.
Therefore it was a reproach too them too put away their wives After that sort. But yet for all that, divorces were Common.
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And our Lord Iesus sayth, that in so dooyng the Iewes were backestyders from the lawe of God,
And our Lord Iesus say, that in so doing the Iewes were backestyders from the law of God,
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and therfore he telleth them, it was not so from the beginning.
and Therefore he Telleth them, it was not so from the beginning.
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They tooke that libertie on that it was sayd, that he which found not himselfe well at ease with his wyfe, should giue hir leaue too depart.
They took that liberty on that it was said, that he which found not himself well At ease with his wife, should give his leave too depart.
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But our Lord Iesus telleth them, It is trew that God graunted it too your fathers:
But our Lord Iesus Telleth them, It is true that God granted it too your Father's:
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howbeeit that was bycause he was fayne too deale with them as with wyld beastes. So then, he graunted them more than was lawfull:
howbeit that was Because he was fain too deal with them as with wild beasts. So then, he granted them more than was lawful:
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but yit knowe yee, that although he punished them not with rigour, yit is it not ment that you should therefore take occasion at it too doo yit woorse.
but yet know ye, that although he punished them not with rigour, yet is it not meant that you should Therefore take occasion At it too do yet Worse.
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Therefore haue yee an eye alwayes too the beginning, when God created Adam, and shaped Eue out of his syde:
Therefore have ye an eye always too the beginning, when God created Adam, and shaped Eue out of his side:
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he sayde (at that tyme) that twoo should bee one fleshe.
he said (At that time) that twoo should be one Flesh.
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He then that taketh twoo wyues, is woorthy too bee cut asunder, and he that takes three, is woorthy too bee cut in three peeces:
He then that Takes twoo wives, is worthy too be Cut asunder, and he that Takes three, is worthy too be Cut in three Pieces:
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for it is all one as if he would defye God and nature, seeyng God hath printed a marke in the person of man and wyfe, too the intent that wedlocke should bee kept as it ought too bee.
for it is all one as if he would defy God and nature, seeing God hath printed a mark in the person of man and wife, too the intent that wedlock should be kept as it ought too be.
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Wherfore if a man disanull the ordinance of God, deserueth he not to bee wyped out quyte and cleane? The thing then which we haue yit still to beare in mynd, is, that a man must brydle all his senses,
Wherefore if a man disannul the Ordinance of God, deserves he not to be wiped out quite and clean? The thing then which we have yet still to bear in mind, is, that a man must bridle all his Senses,
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nor no indifferent dealing with them as there ought too bee.
nor no indifferent dealing with them as there ought too be.
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and not cast his eyes wandering heere and there, least his mynd bee caryed away when he sees a wooman that seemes fayrer too him than his owne.
and not cast his eyes wandering Here and there, lest his mind be carried away when he sees a woman that seems Fairer too him than his own.
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And let the wyfe also not looke vppon any man but hir husband, otherwyse than with simplicitie.
And let the wife also not look upon any man but his husband, otherwise than with simplicity.
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And let them alwayes thinke, wee bee but twoo, yea and yit one fleshe: I can not bee a whole person, except I bee with my husband.
And let them always think, we be but twoo, yea and yet one Flesh: I can not be a Whole person, except I be with my husband.
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And let the husband also on his syde thinke, I am but halfe a creature,
And let the husband also on his side think, I am but half a creature,
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when I am asunder from my wyfe, seeyng that God 〈 … 〉 yee see what wee haue too remember vppon this saying, that 〈 ◊ 〉 shall bee one fleshe.
when I am asunder from my wife, seeing that God 〈 … 〉 ye see what we have too Remember upon this saying, that 〈 ◊ 〉 shall be one Flesh.
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Now theruppon Saint Paule concludeth, Therefore let the husband loue his vvyfe, and let the wyfe honour or feare hir husband.
Now thereupon Saint Paul Concludeth, Therefore let the husband love his wife, and let the wife honour or Fear his husband.
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For the woord that he vseth, signifyeth too feare:
For the word that he uses, signifieth too Fear:
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but it is taken heere for the reuerence and subiection which the wyfe oweth to hir husband.
but it is taken Here for the Reverence and subjection which the wife owes to his husband.
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And heere wee haue too marke the difference that is put betweene the dewtie of the husband,
And Here we have too mark the difference that is put between the duty of the husband,
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and the dewtie of the wyfe.
and the duty of the wife.
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God commaundeth not the husband too feare his wyfe, but he commaunde•• him to• loue hir.
God commandeth not the husband too Fear his wife, but he commaunde•• him to• love his.
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There is yit more in the woman: that is wit, that shee must bee subiect.
There is yet more in the woman: that is wit, that she must be Subject.
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If a man demaund, How then? Dooth the husband owe none honour too his wyfe? It is not possible to loue ryghtly and with a pure hart, where there is no reuerence:
If a man demand, How then? Doth the husband owe none honour too his wife? It is not possible to love rightly and with a pure heart, where there is no Reverence:
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for a man will n•uer loue him whom he despyzeth.
for a man will n•uer love him whom he despyzeth.
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The world dooth in deede call it loue, but (too speake properly) if I loue a wanton person or a iester,
The world doth in deed call it love, but (too speak properly) if I love a wanton person or a jester,
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bycause he makes mee some sport or pleaseth mee, that is no trew loue:
Because he makes me Some sport or Pleases me, that is no true love:
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but there must bee a linking togither, and an agreement in good manners, so as a man haue alwayes good estimation and opinion of him whom he loueth.
but there must be a linking together, and an agreement in good manners, so as a man have always good estimation and opinion of him whom he loves.
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In lyke cace is it betweene a man and his wife.
In like case is it between a man and his wife.
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For when I thinke with my selfe, Shee is a portion of my selfe, shee is the one halfe of my person:
For when I think with my self, She is a portion of my self, she is the one half of my person:
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is it possible that I should despyze hir? The man then must honour his wyfe,
is it possible that I should despyze his? The man then must honour his wife,
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howbeeit not by subiection that hee shoulde not alwayes abyde in his state as heade, and haue the gouerning of his wyfe.
howbeit not by subjection that he should not always abide in his state as head, and have the governing of his wife.
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That is the cause why Saint Paule requyreth nothing at the husbandes hande, but that he should loue his wyfe.
That is the cause why Saint Paul requireth nothing At the Husbands hand, but that he should love his wife.
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In another text too the Colossians he addeth, that they should not be bitter too them.
In Another text too the colossians he adds, that they should not be bitter too them.
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much more ought the husband too doo it towards hir whom he knoweth too bee giuen him of God, that he should loue hir as his owne bodie:
much more ought the husband too do it towards his whom he Knoweth too be given him of God, that he should love his as his own body:
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And therefore Saint Peter sayeth expresly, that men must haue discretion and wisdome too helpe their wyues infirmities, by bearing with their frayltie. And Therefore Saint Peter Saith expressly, that men must have discretion and Wisdom too help their wives infirmities, by bearing with their frailty.
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If a man take a toy in his head, that his wyfe is vnconstant and lyght:
If a man take a toy in his head, that his wife is unconstant and Light:
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or too bee short, if he despyze hir vnder pretence that shee is not a man:
or too be short, if he despyze his under pretence that she is not a man:
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it is an ill regarding of hir. For though shee bee frayle, he must consider that there is the lyke in himselfe,
it is an ill regarding of his. For though she be frail, he must Consider that there is the like in himself,
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and thereuppon beare with hir, as he would bee borne withall himselfe. Thus yee see how this is too bee defyned that Saint Paule speakes of here.
and thereupon bear with his, as he would be born withal himself. Thus ye see how this is to be defined that Saint Paul speaks of Here.
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He meaneth not that a man should bee doted in fond loue, as it falleth out oftentymes.
He means not that a man should be doted in found love, as it falls out oftentimes.
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And the last Sunday I alledged the examples of such as pretend too bee very hot in mayntenance of their wyues quarelles (abrode,) and yit are diuelles to them at home.
And the last Sunday I alleged the Examples of such as pretend too be very hight in maintenance of their wives quarrels (abroad,) and yet Are diuelles to them At home.
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So then, the loue that Saint Paule speaketh of, is a right and good affection which the man beareth too his wyfe,
So then, the love that Saint Paul speaks of, is a right and good affection which the man bears too his wife,
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bycause hee knoweth that God hath knit them togither, as though he had put them togither with his owne hand,
Because he Knoweth that God hath knit them together, as though he had put them together with his own hand,
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and sayd, lyue you two togither in peace and concord.
and said, live you two together in peace and concord.
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Agein, as touching the wyues, bycause they bee loth too beare the yoke that God hath layed vppon theyr shoulders:
Again, as touching the wives, Because they be loath too bear the yoke that God hath laid upon their shoulders:
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therefore in the other text Saint Paule did put them in mynd, that God is the author of wedlocke,
Therefore in the other text Saint Paul did put them in mind, that God is the author of wedlock,
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and that it is he which hath set downe this condition, that the wyfe should bee subiect too hir husband,
and that it is he which hath Set down this condition, that the wife should be Subject too his husband,
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and suffer hirselfe too bee ruled by him as by hir head, and beare him reuerence.
and suffer herself to be ruled by him as by his head, and bear him Reverence.
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For a woman will alwayes find matter ynough in hir husband too despyze him.
For a woman will always find matter enough in his husband too despyze him.
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If he haue any goodnesse, shee will go about too deface it, that shee may haue occasion too say,
If he have any Goodness, she will go about too deface it, that she may have occasion too say,
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why should this man haue preheminence ouer mee? For he is no more able too rule than I.
why should this man have pre-eminence over me? For he is no more able too Rule than I.
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And wee knowe what ouerweening there is in men and women. For euery one thinkes himselfe more able than his fellowe.
And we know what overweening there is in men and women. For every one thinks himself more able than his fellow.
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The wyues therfore would feyne gouerne and haue the maystrie.
The wives Therefore would feyne govern and have the mastery.
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For that cause dooth Saint Paule tell them, that they must abyde in the state that God hath put them in, (that is too wit, in subiection,) and that they must not stand scannyng what is in their husbandes, too examin whether they bee woorthy too haue authoritie and superioritie or no:
For that cause doth Saint Paul tell them, that they must abide in the state that God hath put them in, (that is too wit, in subjection,) and that they must not stand scanning what is in their Husbands, too examine whither they be worthy too have Authority and superiority or no:
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but that they must consider what God hath ordeyned, and obey the same without geynsaying or replying.
but that they must Consider what God hath ordained, and obey the same without geynsaying or replying.
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They must not inquyre, why is this, and why is that? too the intent too fynd some excuce too exempt themselues from the obeying of God and of his commaundementes.
They must not inquire, why is this, and why is that? too the intent too find Some excuce too exempt themselves from the obeying of God and of his Commandments.
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Therfore wee must giue eare to him, and euery of vs must without geynsaying receyue the things that he commaundeth vs. Thus yee see how the things are too bee vnderstoode, which are spoken here concerning the feare & subiection that wyues owe too their husbands.
Therefore we must give ear to him, and every of us must without geynsaying receive the things that he commandeth us Thus ye see how the things Are too bee understood, which Are spoken Here Concerning the Fear & subjection that wives owe too their Husbands.
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This doctrine is cleere and familiar ynough of it self:
This Doctrine is clear and familiar enough of it self:
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but yit for all that, how is it practyzed in the worlde? Folke would fayne alledge excuce of ignorance, too shift off the performance of their dewtie, by saying, this is to hygh & to hard to be vnderstoode,
but yet for all that, how is it practyzed in the world? Folke would fain allege excuce of ignorance, too shift off the performance of their duty, by saying, this is to high & to hard to be understood,
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when as it is sayd, that men ought to loue their wyues ▪ needeth there any gloze too expound what the holy Ghost ment? No:
when as it is said, that men ought to love their wives ▪ needs there any gloze too expound what the holy Ghost meant? No:
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the thing is euident ynough of it selfe, and euery man knowes in himself that he vnderstandes it well ynough.
the thing is evident enough of it self, and every man knows in himself that he understands it well enough.
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But if yee looke vppon the loue that men beare too their wyues, scarsely shall yee fynd one among a hundred, which could not fynd in his hart too giue it ouer,
But if ye look upon the love that men bear too their wives, scarcely shall ye find one among a hundred, which could not find in his heart too give it over,
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and which hath not some wandering fancies in his head.
and which hath not Some wandering fancies in his head.
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The women also are so lyght mynded, that they could fynd in their hartes too bee vnmaryed twentie tymes in a yeere.
The women also Are so Light minded, that they could find in their hearts too be unmarried twentie times in a year.
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And wherof commeth that? Euen of that they haue not an eye vntoo God, who is the author of Mariage? Truely though wee had no scripture at all (as I sayd:) yit would the brutishest man in the world reuerence mariage.
And whereof comes that? Eve of that they have not an eye unto God, who is the author of Marriage? Truly though we had no scripture At all (as I said:) yet would the brutishest man in the world Reverence marriage.
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And why is that, but •ycause it was our Lordes will too leaue that record ingrauen in mens hartes? His meaning then is too shewe, that sith the most ignorant and grossest sort vnderstand that man and wyfe should ioyne in good loue euery one in their degree: men must bend that way.
And why is that, but •ycause it was our lords will too leave that record engraved in men's hearts? His meaning then is too show, that sith the most ignorant and Grossest sort understand that man and wife should join in good love every one in their degree: men must bend that Way.
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But now, wee haue teaching, and wee haue exhortations added too spurre vs the further foreward, too the intent wee should not •latter our selues in our vyces:
But now, we have teaching, and we have exhortations added too spur us the further forward, too the intent we should not •latter our selves in our vices:
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and yit what are wee the better? It is too bee seene dayly, that men storme at their wyues,
and yet what Are we the better? It is to be seen daily, that men storm At their wives,
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and wyues checke at their husbandes:
and wives check At their Husbands:
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it is an ordinarie matter in euery house, and euer among there flye and flyng out cursings and bannings:
it is an ordinary matter in every house, and ever among there fly and fling out cursings and bannings:
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too be short, there is nothing but frowardnesse and dis•eyne.
too be short, there is nothing but frowardness and dis•eyne.
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Now where these things are, it is vnpossible that the man and wyfe should haue any accesse too come vntoo God.
Now where these things Are, it is unpossible that the man and wife should have any access too come unto God.
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For after what manner ought our repayring vntoo God bee, that wee myght receyue mercy,
For After what manner ought our repairing unto God be, that we might receive mercy,
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and be vnder his protection, and he haue a care of vs? It is by prayer.
and be under his protection, and he have a care of us? It is by prayer.
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Now Saint Peter sayeth expresly, that when a man is ouersharp and rigorous too his wyfe,
Now Saint Peter Saith expressly, that when a man is oversharp and rigorous too his wife,
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and the wyfe also on hir syde is stubborne, so as he is not able too weeld hir by any meanes,
and the wife also on his side is stubborn, so as he is not able too wield his by any means,
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nor shee willing too submit hir self as shee ought too doo: then are their prayers broken of.
nor she willing too submit his self as she ought too do: then Are their Prayers broken of.
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As if he should say, wretched folk wheron think yee? Are yee not verie miserable, seing the gate is shet ageinst you that yee cannot call vppon God? Now then what will become of vs,
As if he should say, wretched folk whereon think ye? are ye not very miserable, sing the gate is shet against you that ye cannot call upon God? Now then what will become of us,
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when wee cannot betake our selues intoo the hand of our God? It were better for vs too bee drowned a hundred thousand tymes.
when we cannot betake our selves into the hand of our God? It were better for us too be drowned a hundred thousand times.
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Seeing then that God loueth the quietnesse bothe of the men and of the women, in commaunding vs too liue in peace and concorde,
Seeing then that God loves the quietness both of the men and of the women, in commanding us too live in peace and concord,
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and moreouer •iddeth them come vntoo him, saying:
and moreover •iddeth them come unto him, saying:
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when the husband gouerneth his wyfe quietly, and the wyfe on hir syde dooth hir dewtie too:
when the husband Governs his wife quietly, and the wife on his side doth his duty too:
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then if yee call vppon mee, I will heare you as it were out of 〈 ◊ 〉 mouth:
then if ye call upon me, I will hear you as it were out of 〈 ◊ 〉 Mouth:
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seeing (say I) that our Lord calleth vs to him for our owne benefyte and welfare,
seeing (say I) that our Lord calls us to him for our own benefit and welfare,
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when he commaundeth vs too call vppon him with a pure hart:
when he commandeth us too call upon him with a pure heart:
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must it not needs be that we are possessed of the diuell, and haue forgone al our wits,
must it not needs be that we Are possessed of the Devil, and have forgone all our wits,
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if wee accept not so good and profitable a conditon? Therfore let vs mark wel, that if the husband intend too discharge his dewtie, and the wyfe lykewyse:
if we accept not so good and profitable a condition? Therefore let us mark well, that if the husband intend too discharge his duty, and the wife likewise:
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bothe of them must haue an eye vntoo God, and hold their mariage of him, assuring themselues that they met not at al aduenture,
both of them must have an eye unto God, and hold their marriage of him, assuring themselves that they met not At all adventure,
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but that the Lord cuppled them toogither, too the end that the husband should bee as a companion too his wyfe,
but that the Lord cuppled them together, too the end that the husband should be as a Companion too his wife,
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and receyue hir as a part of him self:
and receive his as a part of him self:
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and the wyfe yeeld the degree of honour•too hir husband, as belongeth too him in respect of God,
and the wife yield the degree of honour•too his husband, as belongeth too him in respect of God,
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and submit hir self too him as too hir head.
and submit his self too him as too his head.
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Thus the best may too herken vnto God, and too obey him in this cace, is too take him for the authour of wedlocke, too bee ruled by him in all things.
Thus the best may too harken unto God, and too obey him in this case, is too take him for the author of wedlock, too be ruled by him in all things.
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And let not the husband trubble him self too much in looking vppon the faults of his wyfe, too say, what shall I doo with this caryon? For wee knowe that reproches are lothsome and heynous.
And let not the husband trubble him self too much in looking upon the Faults of his wife, too say, what shall I do with this carrion? For we know that Reproaches Are loathsome and heinous.
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Also let not the wyfe looke at the things that are in hir husband, to say, he is a very diuel,
Also let not the wife look At the things that Are in his husband, to say, he is a very Devil,
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and cannot bee wonne by any meanes:
and cannot be won by any means:
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but let hir hold hir to the condition that shee is bound vntoo, and let hir not ask why,
but let his hold his to the condition that she is bound unto, and let his not ask why,
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nor wherfore God hath put hir so in subiection, nother let hir make hir self glorious in setting vp hir bri•••es ageinst God,
nor Wherefore God hath put his so in subjection, neither let his make his self glorious in setting up his bri•••es against God,
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for putting hir so in subiection too hir husb•nd.
for putting his so in subjection too his husb•nd.
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But now let vs come too the second poynt, and speake yit more of the hygh misterie, which Saint Paule magnifyeth so much heere.
But now let us come too the second point, and speak yet more of the high mystery, which Saint Paul magnifyeth so much Here.
p-acp av vvb pno12 vvi av dt ord n1, cc vvi av dc pp-f dt j n1, r-crq n1 np1 vvz av av-d av.
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It is (sayeth he) a great misterie, yea betweene Christ and his Church. It is (Saith he) a great mystery, yea between christ and his Church.
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By these woords it is easie too discerne, that Saint Paule ment not too call mariage or wedlocke a Sacrament:
By these words it is easy too discern, that Saint Paul meant not too call marriage or wedlock a Sacrament:
p-acp d n2 pn31 vbz j av vvi, cst n1 np1 vvd xx av vvi n1 cc n1 dt n1:
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for he expoundeth him 〈 ◊ 〉 afterward.
for he expoundeth him 〈 ◊ 〉 afterwards.
c-acp pns31 vvz pno31 〈 sy 〉 av.
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And (as I told you) the only thing that is treated heere, is the expressing of Gods inestimable goodnesse, insomuch that in sted of executing the office of a teacher, too shewe and declare how wee bee knit too our Lord Iesus Christ, Saint Paule him self 〈 ◊ 〉 is astonished,
And (as I told you) the only thing that is treated Here, is the expressing of God's inestimable Goodness, insomuch that in stead of executing the office of a teacher, too show and declare how we be knit too our Lord Iesus christ, Saint Paul him self 〈 ◊ 〉 is astonished,
cc (c-acp pns11 vvd pn22) dt j n1 cst vbz vvn av, vbz dt vvg pp-f npg1 j n1, av cst p-acp n1 pp-f vvg dt n1 pp-f dt n1, av vvb cc vvi c-crq pns12 vbb vvn av po12 n1 np1 np1, n1 np1 pno31 n1 〈 sy 〉 vbz vvn,
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and as a man rauished intoo woonderment, confe•sing that the wan•eth fit and sufficient wordes to expresse wel Gods grace, in vou•saf•ng too knit and vnite vs too his only sonne.
and as a man ravished into wonderment, confe•sing that the wan•eth fit and sufficient words to express well God's grace, in vou•saf•ng too knit and unite us too his only son.
cc p-acp dt n1 vvn p-acp n1, vvg cst dt n2 j cc j n2 pc-acp vvi av npg1 n1, p-acp vvg av vvn cc vvi pno12 av po31 j n1.
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I haue told you 〈 ◊ 〉 alredy, how wee •ee 〈 ◊ 〉 of our Lord Iesus Christs 〈 ◊ 〉,
I have told you 〈 ◊ 〉 already, how we •ee 〈 ◊ 〉 of our Lord Iesus Christ 〈 ◊ 〉,
pns11 vhb vvn pn22 〈 sy 〉 av, c-crq pns12 vvb 〈 sy 〉 pp-f po12 n1 np1 npg1 〈 sy 〉,
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and how wee bee his flesh.
and how we be his Flesh.
cc c-crq pns12 vbb po31 n1.
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It is not that wee bee taken out of his bodie, for wee come of the linage of Adam:
It is not that we be taken out of his body, for we come of the lineage of Adam:
pn31 vbz xx cst pns12 vbb vvn av pp-f po31 n1, c-acp pns12 vvb pp-f dt n1 pp-f np1:
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but bycause wee liue of his owne substance, according too this saying, that his flesh is our meate,
but Because we live of his own substance, according too this saying, that his Flesh is our meat,
cc-acp c-acp pns12 vvb pp-f po31 d n1, vvg av d vvg, cst po31 n1 vbz po12 n1,
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and his blud our drink, wherby he meaneth that wee liue in him, howbeit spiritually.
and his blood our drink, whereby he means that we live in him, howbeit spiritually.
cc po31 n1 po12 n1, c-crq pns31 vvz cst pns12 vvb p-acp pno31, a-acp av-j.
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In deede wee haue a common lyfe both too talke and too walk with all men, which proceedeth not of the speciall grace of our Lord Iesus Christ.
In deed we have a Common life both too talk and too walk with all men, which Proceedeth not of the special grace of our Lord Iesus christ.
p-acp n1 pns12 vhb dt j n1 av-d av vvi cc av vvb p-acp d n2, r-crq vvz xx pp-f dt j n1 pp-f po12 n1 np1 np1.
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But yit the mouing which wee haue common with the brute beasts proceedeth also of him, according as it is sayd, that he was the lyfe of all things.
But yet the moving which we have Common with the brutus beasts Proceedeth also of him, according as it is said, that he was the life of all things.
p-acp av dt n-vvg r-crq pns12 vhb j p-acp dt n1 n2 vvz av pp-f pno31, vvg c-acp pn31 vbz vvn, cst pns31 vbds dt n1 pp-f d n2.
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Yea and Saint Iohn passeth yit further, saying, that the woord, (that is to say, our Lord Iesus Christ,) was too quicken men, in that God hath giuen them this speciall priuiledge of hauing some vnderstanding and discretion. Yea and Saint John passes yet further, saying, that the word, (that is to say, our Lord Iesus christ,) was too quicken men, in that God hath given them this special privilege of having Some understanding and discretion.
uh cc n1 np1 vvz av av-jc, vvg, cst dt n1, (cst vbz pc-acp vvi, po12 n1 np1 np1,) vbds av vvi n2, p-acp cst np1 vhz vvn pno32 d j n1 pp-f j-vvg d n1 cc n1.
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But when the spirituall lyfe which wee haue with the sonne of God is spoken of:
But when the spiritual life which we have with the son of God is spoken of:
p-acp c-crq dt j n1 r-crq pns12 vhb p-acp dt n1 pp-f np1 vbz vvn pp-f:
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that is a thing aboue nature.
that is a thing above nature.
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For although wee haue not any woorthinesse or excellencie when wee come out of our moothers womb:
For although we have not any worthiness or excellency when we come out of our mothers womb:
p-acp cs pns12 vhb xx d n1 cc n1 c-crq pns12 vvb av pp-f po12 ng1 n1:
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yit remayneth there alwayes some print and image of God.
yet remaineth there always Some print and image of God.
av vvz a-acp av d n1 cc n1 pp-f np1.
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And yit for all that wee bee so cursed in our owne nature, and so miserable, that wee bee called euen deceassed and dead.
And yet for all that we be so cursed in our own nature, and so miserable, that we be called even deceased and dead.
cc av p-acp d cst pns12 vbb av vvn p-acp po12 d n1, cc av j, cst pns12 vbb vvn av-j j-vvn cc j.
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And that is the cause why our Lord Iesus Christ sayeth, that the houre is come, that the dead which are as rotten carkesses in the graue, shall heare the voyce of the sonne of God.
And that is the cause why our Lord Iesus christ Saith, that the hour is come, that the dead which Are as rotten carcases in the graven, shall hear the voice of the son of God.
cc cst vbz dt n1 c-crq po12 n1 np1 np1 vvz, cst dt n1 vbz vvn, cst dt j r-crq vbr p-acp j-vvn n2 p-acp dt n1, vmb vvi dt n1 pp-f dt n1 pp-f np1.
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And Saint Paul hath sayd in the second Chapter, that when wee bee reformed by our Lord Iesus Christ,
And Saint Paul hath said in the second Chapter, that when we be reformed by our Lord Iesus christ,
cc n1 np1 vhz vvn p-acp dt ord n1, cst c-crq pns12 vbb vvn p-acp po12 n1 np1 np1,
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then wee lyue, whereas erst wee were dead in our sinnes and trangressions, bycause wee receyue that from our father Adam as it were by inheritance.
then we live, whereas erst we were dead in our Sins and transgressions, Because we receive that from our father Adam as it were by inheritance.
cs pns12 vvi, cs av pns12 vbdr j p-acp po12 n2 cc n2, c-acp pns12 vvb cst p-acp po12 n1 np1 p-acp pn31 vbdr p-acp n1.
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The maner therfore that wee bee of Iesus Christes flesh, and bone of his bone, is that wee bee graffed intoo his body, accordingly as Saint Paul also vseth the same similitude of graffyng.
The manner Therefore that we be of Iesus Christ's Flesh, and bone of his bone, is that we be graffed into his body, accordingly as Saint Paul also uses the same similitude of graffing.
dt n1 av cst pns12 vbb pp-f np1 npg1 n1, cc n1 pp-f po31 n1, vbz cst pns12 vbb vvn p-acp po31 n1, av-vvg c-acp n1 np1 av vvz dt d n1 pp-f n-vvg.
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Lyke as a sine that is set intoo a stocke, taketh his sustenance from the same: Like as a sine that is Set into a stock, Takes his sustenance from the same:
av-j c-acp dt fw-la cst vbz vvn p-acp dt n1, vvz po31 n1 p-acp dt d:
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so must wee by being graffed intoo our Lord Iesus Christ. Trew it is, that we doo not yit bring foorth good fruite of our selues:
so must we by being graffed into our Lord Iesus christ. True it is, that we do not yet bring forth good fruit of our selves:
av vmb pns12 p-acp vbg vvn p-acp po12 n1 np1 np1. j pn31 vbz, cst pns12 vdi xx av vvi av j n1 pp-f po12 n2:
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for his purpose heere is but too shewe that as a braunche withereth which is broken of from the roote and so let alone,
for his purpose Here is but too show that as a branch withereth which is broken of from the root and so let alone,
p-acp po31 n1 av vbz p-acp av vvi cst p-acp dt n1 vvz r-crq vbz vvn pp-f p-acp dt n1 cc av vvb av-j,
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but receyueth sap and nurrishment frō the roote, if it bee graffed intoo another:
but receiveth sap and nourishment from the root, if it be graffed into Another:
cc-acp vvz n1 cc n1 p-acp dt n1, cs pn31 vbb vvn p-acp j-jn:
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euen so is it with vs, that is too wit, that if wee continew such as wee bee by kynde,
even so is it with us, that is too wit, that if we continue such as we be by kind,
av av vbz pn31 p-acp pno12, cst vbz av n1, cst cs pns12 vvb d c-acp pns12 vbb p-acp n1,
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then are wee in death, bycause wee bee separated from our Lord Iesus Christ? but if wee bee incorporated intoo him,
then Are we in death, Because we be separated from our Lord Iesus christ? but if we be incorporated into him,
av vbr pns12 p-acp n1, c-acp pns12 vbb vvn p-acp po12 n1 np1 np1? cc-acp cs pns12 vbb vvn p-acp pno31,
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and it please him too communicate himselfe vnto vs, then doo we feele in very deede, that bread doth not more nurrishe vs whē wee eate it,
and it please him too communicate himself unto us, then do we feel in very deed, that bred does not more nurrishe us when we eat it,
cc pn31 vvb pno31 av vvi px31 p-acp pno12, av vdb pns12 vvb p-acp j n1, cst n1 vdz xx av-dc j pno12 c-crq pns12 vvb pn31,
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nor wyne strengthen vs better when we drink it, than wee verily receyue lyfe and strength by the body and blud of our Lord Iesus Christ.
nor wine strengthen us better when we drink it, than we verily receive life and strength by the body and blood of our Lord Iesus christ.
ccx n1 vvb pno12 vvi c-crq pns12 vvb pn31, cs pns12 av-j vvi n1 cc n1 p-acp dt n1 cc n1 pp-f po12 n1 np1 np1.
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Now then, that this is a hygh misterie, euery man is able to iudge of himselfe.
Now then, that this is a high mystery, every man is able to judge of himself.
av av, cst d vbz dt j n1, d n1 vbz j pc-acp vvi pp-f px31.
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When wee haue debated neuer so much, and scanned the matter in our hartes, is there any of vs that can comprehend how wee bee knit too our Lord Iesus Christ,
When we have debated never so much, and scanned the matter in our hearts, is there any of us that can comprehend how we be knit too our Lord Iesus christ,
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and how wee bee made all one with him, so as wee can assure and warrant our selues, that wee shall by that meane bee parttakers of Gods glorie,
and how we be made all one with him, so as we can assure and warrant our selves, that we shall by that mean bee partakers of God's glory,
cc c-crq pns12 vbb vvn d crd p-acp pno31, av c-acp pns12 vmb vvi cc vvb po12 n2, cst pns12 vmb p-acp d j n1 n2 pp-f npg1 n1,
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and that euen at this day wee liue in our Lord Iesus Christ:
and that even At this day we live in our Lord Iesus christ:
cc cst av-j p-acp d n1 pns12 vvb p-acp po12 n1 np1 np1:
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According too this saying of his, bee of good cheere, for as I liue, so shall you also.
According too this saying of his, be of good cheer, for as I live, so shall you also.
vvg av d n-vvg pp-f png31, vbb pp-f j n1, c-acp c-acp pns11 vvb, av vmb pn22 av.
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Can this (say I) enter intoo so small a roome as our sensuall reason is? No surely.
Can this (say I) enter into so small a room as our sensual reason is? No surely.
vmb d (vvi pns11) vvb p-acp av j dt n1 p-acp po12 j n1 vbz? uh-dx av-j.
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And that is the cause why a number of men cannot admit this poynt, that wee bee the flesh of Iesus Christ,
And that is the cause why a number of men cannot admit this point, that we be the Flesh of Iesus christ,
cc cst vbz dt n1 c-crq dt n1 pp-f n2 vmbx vvi d n1, cst pns12 vbb dt n1 pp-f np1 np1,
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and bone of his bones, but content themselues with their owne imaginations, which is an abacing of Gods grace, which Saint Paule was not able too expresse,
and bone of his bones, but content themselves with their own Imaginations, which is an abacing of God's grace, which Saint Paul was not able too express,
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but rather shewed vs that it ought too rauish our wittes too woonder at it.
but rather showed us that it ought too ravish our wits too wonder At it.
cc-acp av-c vvn pno12 d pn31 vmd av vvi po12 n2 av vvb p-acp pn31.
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Many then may happen too haue a rouing, and as it were a heathenish imagination, that we bee knit vnto our Lord Iesus Christ, that is too say, that wee bee saued by his grace. But the Scripture goeth further:
Many then may happen too have a roving, and as it were a Heathenish imagination, that we be knit unto our Lord Iesus christ, that is too say, that we be saved by his grace. But the Scripture Goes further:
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and though there were no more but this saying, That it is a great misterie:
and though there were no more but this saying, That it is a great mystery:
cc cs pc-acp vbdr dx dc p-acp d n-vvg, cst pn31 vbz dt j n1:
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yit let vs beware of limiting it after our owne fancie, for it were al one as if wee would make Saint Paule a lyer.
yet let us beware of limiting it After our own fancy, for it were all one as if we would make Saint Paul a liar.
av vvb pno12 vvi pp-f vvg pn31 p-acp po12 d n1, c-acp pn31 vbdr d crd c-acp cs pns12 vmd vvi n1 np1 dt n1.
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All such as despyze this spirituall coniunction which wee haue with our Lord Iesus Christ, would shewe that there is no such secret nor wonderfull power of God,
All such as despyze this spiritual conjunction which we have with our Lord Iesus christ, would show that there is no such secret nor wonderful power of God,
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nor aught else, as wee heare spoken of heere.
nor aught Else, as we hear spoken of Here.
ccx pi av, c-acp pns12 vvb vvn pp-f av.
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And the holy Ghost vseth such speeche, too humble vs, and afterward •oo exalt vs agein.
And the holy Ghost uses such speech, too humble us, and afterwards •oo exalt us again.
cc dt j n1 vvz d n1, av vvb pno12, cc av av vvi pno12 av.
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Therefore wee must on the one syde confesse that all the wisedome and wit which wee haue, dooth fayle vs in that behalfe:
Therefore we must on the one side confess that all the Wisdom and wit which we have, doth fail us in that behalf:
av pns12 vmb p-acp dt crd n1 vvi cst d dt n1 cc n1 r-crq pns12 vhb, vdz vvi pno12 p-acp d n1:
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and afterward ryze vp agein, for that we heare our Lord Iesus Christ call vs too him,
and afterwards ryze up again, for that we hear our Lord Iesus christ call us too him,
cc av vvi a-acp av, c-acp cst pns12 vvb po12 n1 np1 np1 vvb pno12 av pno31,
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and tell vs that wee bee so knit vntoo him, that he hath not any thing of his owne, which he maketh not common too vs,
and tell us that we be so knit unto him, that he hath not any thing of his own, which he makes not Common too us,
cc vvb pno12 d pns12 vbb av vvn p-acp pno31, cst pns31 vhz xx d n1 pp-f po31 d, r-crq pns31 vvz xx j av pno12,
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and wherof he will not haue vs too bee parttakers.
and whereof he will not have us too be partakers.
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Therfore if wee haue any contrarye motions in our selues, and it come intoo our heades too say,
Therefore if we have any contrary motions in our selves, and it come into our Heads too say,
av cs pns12 vhb d j-jn n2 p-acp po12 n2, cc pn31 vvb p-acp po12 n2 av vvb,
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how is it possible that our Lord Iesus Christ who is in heauen, should nurrish vs with his owne substance,
how is it possible that our Lord Iesus christ who is in heaven, should nurrish us with his own substance,
q-crq vbz pn31 j cst po12 n1 np1 np1 r-crq vbz p-acp n1, vmd j pno12 p-acp po31 d n1,
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so as his body should bee our meate, and his blud our drinke? I say,
so as his body should be our meat, and his blood our drink? I say,
av c-acp po31 n1 vmd vbi po12 n1, cc po31 n1 po12 n1? pns11 vvb,
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if wee fall intoo such fancies:
if we fallen into such fancies:
cs pns12 vvb p-acp d n2:
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we must repulse them all with that which is sayd here, namely that it is a great Secret,
we must repulse them all with that which is said Here, namely that it is a great Secret,
pns12 vmb vvi pno32 d p-acp d r-crq vbz vvn av, av cst pn31 vbz dt j n-jn,
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and wee must rebuke our owne folly and rashnesse, in intending too measure the thing that is infinite.
and we must rebuke our own folly and rashness, in intending too measure the thing that is infinite.
cc pns12 vmb vvi po12 d n1 cc n1, p-acp vvg av n1 dt n1 cst vbz j.
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Our Lord sheweth vs, that when he hath knit vs too his only sonne, he hath doone so high and profound a woorke, as surmounteth all our capacitie.
Our Lord shows us, that when he hath knit us too his only son, he hath done so high and profound a work, as surmounteth all our capacity.
po12 n1 vvz pno12, cst c-crq pns31 vhz vvn pno12 av po31 j n1, pns31 vhz vdn av j cc j dt n1, c-acp vvz d po12 n1.
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Seeing it is so, let vs alwayes conclude, that although wee fynde it a straunge matter:
Seeing it is so, let us always conclude, that although we find it a strange matter:
vvg pn31 vbz av, vvb pno12 av vvi, cst cs pns12 vvi pn31 dt j n1:
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yit must wee rest vppon the thing which is spoken by God himselfe, specially when he sayth, that he will woorke after so hygh a fashyon, that wee shalbee vtterly rauished at it.
yet must we rest upon the thing which is spoken by God himself, specially when he say, that he will work After so high a fashion, that we shalbe utterly ravished At it.
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Wherefore let vs learne generally vppon this text, that all the benefytes which wee receyue by the meanes of our Lord Iesus Christ, thereby too atteine too the heauenly lyfe, are and doo proceede of the fayd fountaine of Gods incomprehensible wisedome,
Wherefore let us Learn generally upon this text, that all the benefits which we receive by the means of our Lord Iesus christ, thereby too attain too the heavenly life, Are and do proceed of thee fayed fountain of God's incomprehensible Wisdom,
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so as it is not for vs too bee so foolish and presump•uous as too say, I will knowe what it is,
so as it is not for us too be so foolish and presump•uous as too say, I will know what it is,
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and agein, I will see what pleaseth mee.
and again, I will see what Pleases me.
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Let vs restreyne our selues from such presumption, for it will make vs vnwoorthy of the misterie of fayth,
Let us restrain our selves from such presumption, for it will make us unworthy of the mystery of faith,
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bycause it is a saying that importeth a great secret.
Because it is a saying that imports a great secret.
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The end (say I) whereat wee must begin, if we mynd too fare the better by Iesus Christ,
The end (say I) whereat we must begin, if we mind too fare the better by Iesus christ,
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and too bee parttakers of all his grace:
and too be partakers of all his grace:
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is too vnderstand, that Gods woorking in our saluation is a great misterie or secret, according too the text that I alledged heertoofore out of the Epistle too Timothie.
is too understand, that God's working in our salvation is a great mystery or secret, according too the text that I alleged heertoofore out of the Epistle too Timothy.
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It is a great misterie (sayth Saint Paule) that God was manifested in the flesh.
It is a great mystery (say Saint Paul) that God was manifested in the Flesh.
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For what a great distance is there betweene God and man? Wee be but wormes and rottennesse, For what a great distance is there between God and man? we be but worms and rottenness,
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and Gods maiestie is so hygh, as no man can say what it is, nor conceyue the hundredth part of it in thought,
and God's majesty is so high, as no man can say what it is, nor conceive the hundredth part of it in Thought,
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but wee must be fayne too bee rauished too woonder at it.
but we must be fain too be ravished too wonder At it.
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Seeyng then that God hath so linked himselfe vntoo vs, that he is the trew Emanuell (as he is named in Esay, ) and that the things which seeme to be so farre asunder, are knit togither in the person of our Lord Iesus Christ:
Seeing then that God hath so linked himself unto us, that he is the true Emmanuel (as he is nam in Isaiah,) and that the things which seem to be so Far asunder, Are knit together in the person of our Lord Iesus christ:
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Let vs conclude theruppon, that there is nothing but mysteries and secretes in all the grace which wee receyue of our God,
Let us conclude thereupon, that there is nothing but Mysteres and secrets in all the grace which we receive of our God,
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and specially in our incorporating or graffing intoo our Lord Iesus Christ, who hauing taken our nature vppon him,
and specially in our incorporating or graffing into our Lord Iesus christ, who having taken our nature upon him,
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and clothed himselfe with our fleshe, will haue vs too bee graffed into him as into our roote, too bee quickened by his spirit,
and clothed himself with our Flesh, will have us too be graffed into him as into our root, too be quickened by his Spirit,
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and too bee parttakers of his lyfe, so as he hath nothing peculiar too himself alone,
and too be partakers of his life, so as he hath nothing peculiar too himself alone,
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but will haue all to be common vnto vs. Will wee then receyue our Lord Iesus Christ with all the benefytes which he bringeth vs,
but will have all to be Common unto us Will we then receive our Lord Iesus christ with all the benefits which he brings us,
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and will wee by his meanes ouercome all the temptations that can crosse vs? Wee must tast throughly of the thinges that the holy Scripture telleth vs and setteth afore vs,
and will we by his means overcome all the temptations that can cross us? we must taste thoroughly of the things that the holy Scripture Telleth us and sets afore us,
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and giue such reuerend credit vnto thē, by acknowledging that God woorketh in vs by our Lord Iesus Christ,
and give such reverend credit unto them, by acknowledging that God worketh in us by our Lord Iesus christ,
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as the same may content vs, and make vs too forsake all our owne naturall vnderstanding.
as the same may content us, and make us too forsake all our own natural understanding.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our sinnes, praying him too voutsafe too pardon vs in such wyse,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Sins, praying him too vouchsafe too pardon us in such wise,
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as wee may bee rid of them, and he so gouerne vs by his holy spirit,
as we may be rid of them, and he so govern us by his holy Spirit,
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as we may indeuer to liue according to his holy wil, and reforme our whole lyfe according to his holy commaundementes,
as we may endeavour to live according to his holy will, and reform our Whole life according to his holy Commandments,
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and he beare with all our infirmites, vntyll hee haue wholly reformed vs, too bring vs too the perfection whertoo wee labour as now too atteyne.
and he bear with all our infirmities, until he have wholly reformed us, too bring us too the perfection whertoo we labour as now too attain.
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And so let vs all say, Almyghtie God &c.
And so let us all say, Almighty God etc.
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The.xliii. Sermon, which is the first vppon the sixth Chapter. 1. Children, obey your fathers and moothers in the Lord, for that is ryght.
The xliii Sermon, which is the First upon the sixth Chapter. 1. Children, obey your Father's and mothers in the Lord, for that is right.
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2. Honour thy father and thy moother, (which is the first commaundement in promis,)
2. Honour thy father and thy mother, (which is the First Commandment in promise,)
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3. That thou mayst fare vvell, and bee long lyued vppon earth.
3. That thou Mayest fare well, and be long lived upon earth.
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4. Fathers prouoke not your children too wrath, but nurrishe them vp in the nurture and vvarnings of the Lord.
4. Father's provoke not your children too wrath, but nurrishe them up in the nurture and Warnings of the Lord.
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OUr resorting vntoo Sermons, must bee, not onely too heare the things that wee knewe not:
OUr resorting unto Sermons, must be, not only too hear the things that we knew not:
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but also too bee stirred vp too doo our dewtie, and too bee wakened when wee bee s•othfull and drowzie, by good and holy warnings,
but also too be stirred up too do our duty, and too be wakened when we be s•othfull and drowzy, by good and holy Warnings,
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and too bee r•buked, if there bee any stubbornnesse and malice in vs. And that is the thing which Saint Paule telleth vs heere, which euery of vs ought too haue ingrauen in our hartes.
and too be r•buked, if there be any stubbornness and malice in us And that is the thing which Saint Paul Telleth us Here, which every of us ought too have engraved in our hearts.
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For it is a thing which all of vs vnderstand by our moother wit, that children ought too bee obedient and subiect too their fathers and moothers,
For it is a thing which all of us understand by our mother wit, that children ought too be obedient and Subject too their Father's and mothers,
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and also that there ought too bee such gentlenesse in those that haue children too gouerne,
and also that there ought too be such gentleness in those that have children too govern,
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as too vse them myldly, and not too giue them cause of frowardnesse, through their ouer great roughnesse.
as too use them mildly, and not too give them cause of frowardness, through their over great roughness.
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This (say I) is knowen well ynough of all men: but yit is not the warning that is giuen vs heere, more than needeth:
This (say I) is known well enough of all men: but yet is not the warning that is given us Here, more than needs:
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For who is he that dischargeth himselfe of the things that are told vs heere by Saint Paule? Fathers and Moothers doo dyuers tymes marre their children with cockering them,
For who is he that dischargeth himself of the things that Are told us Here by Saint Paul? Father's and Mothers do Diverse times mar their children with cockering them,
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and make them such Cocknyes, as they leade them too vtter vndooing.
and make them such Cocknyes, as they lead them too utter undoing.
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Agein, somtymes they bee in such cholers and heates with them without measure or discretion, that they haue no hold of themselues,
Again, sometimes they be in such cholers and heats with them without measure or discretion, that they have no hold of themselves,
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As for children, although it bee sufficiently proued too them, that they ought too bee obedient and subiect too their parentes, dooth not the world see how they despyze them,
As for children, although it be sufficiently proved too them, that they ought too be obedient and Subject too their Parents, doth not the world see how they despyze them,
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& as it were hold vtter scorne of them? Nother are there almost any, which hold themselues in awe,
& as it were hold utter scorn of them? Nother Are there almost any, which hold themselves in awe,
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and yeeld a ryght reuerence too their fathers and moothers, in respect that God hath bound them too it,
and yield a right Reverence too their Father's and mothers, in respect that God hath bound them too it,
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and that they ought too doo it.
and that they ought too do it.
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Therefore sith wee see heere, that Saint Paule exhorteth the faythfull too things that are so common:
Therefore sith we see Here, that Saint Paul exhorteth the faithful too things that Are so Common:
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therein wee may perceyue the frowardnesse of our owne nature.
therein we may perceive the frowardness of our own nature.
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For th•se are such things as wee ought not too bee put in mynd of them,
For th•se Are such things as we ought not too be put in mind of them,
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but euery of vs ought too bee inclyned of himselfe too doo his dewtie without warning.
but every of us ought too be inclined of himself too do his duty without warning.
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Gods spirit then rebuketh vs for being so fleshly, that although wee knowe a thing too bee as ryghtfull as may bee,
God's Spirit then Rebuketh us for being so fleshly, that although we know a thing too be as rightful as may be,
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yit wee cannot giue our selues too it. Wherfore let vs indeuer to fyght ageinst our owne vyces.
yet we cannot give our selves too it. Wherefore let us endeavour to fight against our own vices.
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For it is not ynough for vs too haue learned what wee ought too doo: but also, forasmuch as there is much fyghting and stryuing in our selues ageinst it:
For it is not enough for us too have learned what we ought too do: but also, forasmuch as there is much fighting and striving in our selves against it:
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after wee once knowe Gods will, and what is ryghtuous and conuenient, euery of vs must enter intoo himselfe,
After we once know God's will, and what is righteous and convenient, every of us must enter into himself,
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and beware that he drawe not cleane backe, but that he imprison and bridle himselfe,
and beware that he draw not clean back, but that he imprison and bridle himself,
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and beare wel in mynd that it is not ynough for him too haue bin instructed & taught,
and bear well in mind that it is not enough for him too have been instructed & taught,
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vnlesse he do also thrust foorth himselfe by force, and subdue all his wicked affections, how hard so euer it bee too bring it too passe.
unless he do also thrust forth himself by force, and subdue all his wicked affections, how hard so ever it be too bring it too pass.
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Now let vs come too that which is sayd heere. Yee Children (sayth Saint Paule) obey your fathers and moothers.
Now let us come too that which is said Here. Ye Children (say Saint Paul) obey your Father's and mothers.
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Trew it is that (as Paule alledgeth afterward) God hath in his lawe set downe a more generall terme:
True it is that (as Paul allegeth afterwards) God hath in his law Set down a more general term:
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that is too wit, Honour. For God ment too doo vs too vnderstand, that children ought too yeeld bothe subiection and reuerence too their fathers and moothers.
that is too wit, Honour. For God meant to do us too understand, that children ought too yield both subjection and Reverence too their Father's and mothers.
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For such a one myght yeeld obedience and subiection, as myght neuerthelesse haue a spytefull, a proud,
For such a one might yield Obedience and subjection, as might nevertheless have a spiteful, a proud,
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and a loftie hart, and despyze the partie whom he serueth. But when as our Lord commaundeth vs too honour our fathers and moothers:
and a lofty heart, and despyze the party whom he serveth. But when as our Lord commandeth us too honour our Father's and mothers:
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therunder he meaneth too comprehend reuerence, and moreouer a performance of all dewtie:
therunder he means too comprehend Reverence, and moreover a performance of all duty:
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that is too wit, that children should vnderstand, that they bee bound too serue their fathers and moothers,
that is too wit, that children should understand, that they be bound too serve their Father's and mothers,
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Yee see then that generally God will haue children, not only too bee obedient and subiect too their parents,
Ye see then that generally God will have children, not only too be obedient and Subject too their Parents,
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but also too yeeld them reuerence, and moreouer too doo their dewtie towards them, in succoring them,
but also too yield them Reverence, and moreover too do their duty towards them, in succouring them,
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and in dooing them all the ease and comfort that they can, assuring themselues that they be not their owne,
and in doing them all the ease and Comfort that they can, assuring themselves that they be not their own,
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nor at their owne libertie, but that they owe all seruis vntoo them ▪ by whose meanes they came intoo the world.
nor At their own liberty, but that they owe all seruis unto them ▪ by whose means they Come into the world.
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And Saint Paule sayeth expresly, in the Lord: meaning that there is a dubble bond too hold vs in this subiection.
And Saint Paul Saith expressly, in the Lord: meaning that there is a double bound too hold us in this subjection.
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For (first) there is the order of nature, and agein, God telleth vs, that he hath set vs in this earthly lyfe with condicion, that fathers and moothers should haue superioritie ouer their children.
For (First) there is the order of nature, and again, God Telleth us, that he hath Set us in this earthly life with condition, that Father's and mothers should have superiority over their children.
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The Heathen men shal not fayle too bee found giltie, though they had not the lawe too direct them,
The Heathen men shall not fail too be found guilty, though they had not the law too Direct them,
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nor were taught the doctrine which wee heare now by the mouth of Saint Paule.
nor were taught the Doctrine which we hear now by the Mouth of Saint Paul.
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Insomuch that if a chyld were stubborne ageinst his father and mother among the heathen, he was as it were abhorred,
Insomuch that if a child were stubborn against his father and mother among the heathen, he was as it were abhorred,
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and there was nother greate nor small which could not iudge of it: Nother shall they scape Gods hand, sith they bee condemned alredy in this world:
and there was neither great nor small which could not judge of it: Neither shall they escape God's hand, sith they be condemned already in this world:
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for (as I sayd afore) it is a thing that is grauen in the harts of vs all,
for (as I said afore) it is a thing that is graven in the hearts of us all,
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and also as manifest as may bee.
and also as manifest as may be.
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Howbeit, besyds that which wee knowe naturally, God addeth his owne will for a further and more ample confirmation,
Howbeit, besides that which we know naturally, God adds his own will for a further and more ample confirmation,
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and telleth vs, that he hath so ordeyned and appoynted it, and therfore that wee must passe that way.
and Telleth us, that he hath so ordained and appointed it, and Therefore that we must pass that Way.
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Then sith wee perceyue that God holdeth vs vnder awe of our fathers and moothers:
Then sith we perceive that God holds us under awe of our Father's and mothers:
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it is certein that wee bee so much the more vnexcuzable, if euery of vs submit not him self with meeknesse and humilitie.
it is certain that we be so much the more vnexcuzable, if every of us submit not him self with meekness and humility.
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And they that haue followed the order of nature among the heathen and poore blynd soules, shalbee our iudges.
And they that have followed the order of nature among the heathen and poor blind Souls, shalbe our judges.
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For who hath stirrred them vp theruntoo? They had not the helpes that wee haue:
For who hath stirrred them up theruntoo? They had not the helps that we have:
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and yit they performed their dewtie.
and yet they performed their duty.
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That then is the thing which Saint Paule intended, in saying, that children ought to obey theyr fathers and moothers in the Lord.
That then is the thing which Saint Paul intended, in saying, that children ought to obey their Father's and mothers in the Lord.
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Now he addeth, that that is ryght. As if he should say, no man shal gayne any thing by stryuing in this behalf.
Now he adds, that that is right. As if he should say, no man shall gain any thing by striving in this behalf.
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For wee knowe that mans mynd is so full fraught with pryde, as there is no man but hee would bee a lord.
For we know that men mind is so full fraught with pride, as there is no man but he would be a lord.
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As for subiection, it irketh men to yeeld too it, vntill our Lord haue framed vs too it by his holie spirit.
As for subjection, it irketh men to yield too it, until our Lord have framed us too it by his holy Spirit.
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And for that cause also is the spirit of God called the spirit of meeknesse and gentlenesse. And for that cause also is the Spirit of God called the Spirit of meekness and gentleness.
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And why? Bycause pryde maketh men lyke wyld beasts, and puffeth them vp lyke Toades,
And why? Because pride makes men like wild beasts, and Puffeth them up like Toads,
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so as they cannot humble themselues.
so as they cannot humble themselves.
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Saint Paule therfore perceyuing that this vyce is so rooted in our nature, and mynding too redresse it, sheweth that it is ryght,
Saint Paul Therefore perceiving that this vice is so rooted in our nature, and minding too redress it, shows that it is right,
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and that it becommeth euery man too imploy him self theruntoo, and that although there bee any such sturdinesse in vs,
and that it becomes every man too employ him self theruntoo, and that although there be any such sturdiness in us,
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as wil not suffer vs too bee subiect too our superiours, yit this ryghtfulnesse 〈 ◊ 〉 Gods (that is too say, the rule that he hath set) must ouerwey it.
as will not suffer us too be Subject too our superiors, yet this ryghtfulnesse 〈 ◊ 〉 God's (that is too say, the Rule that he hath Set) must ouerwey it.
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For when he sayeth, it is ryght (or ryghtfull) he bringeth vs backe too Gods authoritie:
For when he Saith, it is right (or rightful) he brings us back too God's Authority:
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as if he should say, seeyng God hath sayd the woorde, there is no further scanning of the matter,
as if he should say, seeing God hath said the word, there is no further scanning of the matter,
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but men must stop their mouthes, and seeyng God hath commaunded it, men must obey it, assuring themselues that his wyll is a sure and infallible rule, from the which it is not lawfull too swarue nother too the ryght syde nor too the left.
but men must stop their mouths, and seeing God hath commanded it, men must obey it, assuring themselves that his will is a sure and infallible Rule, from the which it is not lawful too swerve neither too the right side nor too the left.
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And it is a good warning.
And it is a good warning.
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For wee see that although men were willing too doo well, and had some good zeale towardes it:
For we see that although men were willing to do well, and had Some good zeal towards it:
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yit will euery of vs bee wyze in his owne conceyt, and when it commeth too the guyding and gouerning of our selues, wee will needes beare sway aboue the woorde of God.
yet will every of us be wyze in his own conceit, and when it comes too the guiding and governing of our selves, we will needs bear sway above the word of God.
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Forasmuch then as men are so fond and presumptuous, as too attribute somewhat continually too their owne wit:
Forasmuch then as men Are so found and presumptuous, as too attribute somewhat continually too their own wit:
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it standeth vs the more on hand too marke well what is sayd heere:
it Stands us the more on hand too mark well what is said Here:
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that is too wit, that wee must haue the discretion and skill, too perceyue what God commaundeth and alloweth, and lykewyse what he disalloweth.
that is too wit, that we must have the discretion and skill, too perceive what God commandeth and alloweth, and likewise what he disalloweth.
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Haue wee then a warrant of Gods will? Wee must bee contented with it. And if he once say, This pleaseth mee:
Have we then a warrant of God's will? we must be contented with it. And if he once say, This Pleases me:
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then is it ryghtfull, though wee perceyue not the reason of it. Agein, if there bee some hardnesse:
then is it rightful, though we perceive not the reason of it. Again, if there be Some hardness:
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yit let vs not aske why, nother let vs reply ageinst God, whē he condemneth the thing that seemeth not too bee vtterly euyll in our eyes.
yet let us not ask why, neither let us reply against God, when he Condemneth the thing that seems not too be utterly evil in our eyes.
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Let vs (say I) beware of such malapertnesse and diuelishe rashnesse, and let vs followe that which Saint Paule telleth vs heere, that is too wit, that all that euer God hath vttered by his woord, is ryghtfull,
Let us (say I) beware of such malapertness and devilish rashness, and let us follow that which Saint Paul Telleth us Here, that is too wit, that all that ever God hath uttered by his word, is rightful,
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For the trew proofe of our fayth and obedience, is that when wee thinke that this or that ought not to haue bin commaunded or forbidden:
For the true proof of our faith and Obedience, is that when we think that this or that ought not to have been commanded or forbidden:
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yit we accept it for good and auaylable, bycause God hath spoken it.
yet we accept it for good and available, Because God hath spoken it.
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Now hereuppon Saint Paule alledgeth the commaundement of the Lawe, Honour thy father and thy moother.
Now hereupon Saint Paul allegeth the Commandment of the Law, Honour thy father and thy mother.
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And agein he addeth further, that it is the first commaundement of promis.
And again he adds further, that it is the First Commandment of promise.
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As if he should say, that God intended too bring vs by all meanes too the subiection which wee should yeeld too our fathers and mothers.
As if he should say, that God intended too bring us by all means too the subjection which we should yield too our Father's and mother's.
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It ought too suffyze vs that it is acceptable too God:
It ought too suffyze us that it is acceptable too God:
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but seeyng he allureth vs moreouer by gentlenesse, and will not fray vs with authoritie & force,
but seeing he Allureth us moreover by gentleness, and will not fray us with Authority & force,
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but promyseth too prosper vs, in seruing our fathers and moothers: that ought too make vs too lyke the better of our subiection.
but promiseth too prosper us, in serving our Father's and mothers: that ought too make us too like the better of our subjection.
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Therefore Saint Paule hauing shewed vs that wee must bee subiect too our fathers and mothers,
Therefore Saint Paul having showed us that we must be Subject too our Father's and mother's,
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except wee will bee rebels too God, and bend our hornes ageinst him, and turne all ryght and order vpsyde downe:
except we will be rebels too God, and bend our horns against him, and turn all right and order vpsyde down:
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addeth, that wee shall bee tootoo hard harted and wilfull stubborne, if after Gods commaūding of vs, this promis of his moue vs not, wherby he intendeth too induce vs so graciously, too doo the thing that he willeth vs. And surely if wee bee not moued,
adds, that we shall be tootoo hard hearted and wilful stubborn, if After God's commanding of us, this promise of his move us not, whereby he intends too induce us so graciously, too do the thing that he wills us And surely if we be not moved,
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yea and euen meekened by it:
yea and even meekened by it:
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it may well bee sayd, that the diuell reigneth wholly in vs, and that he possesseth our hartes.
it may well be said, that the Devil Reigneth wholly in us, and that he Possesses our hearts.
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His saying then is, that it is a commaundement which hath a speciall promis, and so hath none other commaundement of the lawe but that.
His saying then is, that it is a Commandment which hath a special promise, and so hath none other Commandment of the law but that.
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The promis is, that wee shall liue long vppon the earth, yea and in prosperitie,
The promise is, that we shall live long upon the earth, yea and in Prosperity,
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bycause God will blisse vs, if wee honour those that were the meanes whereby wee came into the world.
Because God will bliss us, if we honour those that were the means whereby we Come into the world.
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And on the other syde he sheweth what the dewtie of fathers and mothers is towardes their children:
And on the other side he shows what the duty of Father's and mother's is towards their children:
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that is too wit, too intreate them gently.
that is too wit, too entreat them gently.
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Not too pardon them altoogither, or too lay the brydle in their neckes, and too let them doo what they list:
Not too pardon them altoogither, or too lay the bridle in their necks, and too let them do what they list:
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but too deale so myldly with them, as they doo not in any wyse put them out of hart (as it is sayd in another place,) but nurrish them in the feare of God.
but too deal so mildly with them, as they do not in any wise put them out of heart (as it is said in Another place,) but nurrish them in the Fear of God.
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By this woord Nurrish, Saint Paule meaneth that they should deale gently with them, and shewe themselues louing towardes them.
By this word Nurrish, Saint Paul means that they should deal gently with them, and show themselves loving towards them.
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Howbeeit, this woord is also sauced (as yee would say) with nurture and correction of God.
Howbeit, this word is also sauced (as ye would say) with nurture and correction of God.
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Then is there on the one syde Nurrishment, that is too say, kyndnesse and gentlenesse: and on the other side, Chastyzement and Discipline, that children may bee hild in awe,
Then is there on the one side Nourishment, that is too say, kindness and gentleness: and on the other side, Chastyzement and Discipline, that children may be held in awe,
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and not bee suffered too bee wanton and vnruly, but so brought vp in the feare of God,
and not be suffered too be wanton and unruly, but so brought up in the Fear of God,
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as they may knowe that God hath not left them awelesse and lawlesse, but that he hath giuen them ouerseers too rule their lyfe.
as they may know that God hath not left them aweless and lawless, but that he hath given them Overseers too Rule their life.
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This is the effect of the thing that S. Paule sheweth vs heere.
This is the Effect of the thing that S. Paul shows us Here.
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Now too the intent wee may haue the fuller and certeiner vnderstanding of this text, wee must marke first of all, that (too speake properly) wee haue no father but only God.
Now too the intent we may have the fuller and certeiner understanding of this text, we must mark First of all, that (too speak properly) we have no father but only God.
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Trewe it is that now and then he is called the father of our soules and of our spirites, according as he is spoken of in the Epistle too the Hebrewes.
True it is that now and then he is called the father of our Souls and of our spirits, according as he is spoken of in the Epistle too the Hebrews.
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Howbeeit, euen as in respect of the flesh also, the honour and dignitie of bearing the name of father, belongeth not too any mortall creature:
Howbeit, even as in respect of the Flesh also, the honour and dignity of bearing the name of father, belongeth not too any Mortal creature:
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for it is God that fashyoneth vs, as it is sayd in the booke of Iob. Is the seede of man (which is but corruption) able to• fashyon a body, wherein appeereth so excellent woorkmanship of God? (No.) Then let vs vnderstand, that forasmuch as our bodyes are all of them recordes of Gods woonderfull power:
for it is God that fashyoneth us, as it is said in the book of Job Is the seed of man (which is but corruption) able to• fashion a body, wherein appeareth so excellent workmanship of God? (No.) Then let us understand, that forasmuch as our bodies Are all of them records of God's wondered power:
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he onely deserueth too bee hild and accounted as our father.
he only deserves too be held and accounted as our father.
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Yit for all that, they also that beget vs, and by whom wee bee brought intoo this world, are our fathers.
Yet for all that, they also that beget us, and by whom we be brought into this world, Are our Father's.
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By what tytle? Bycause God hath voutsafed too make them parttakers of the honour that belongeth too himselfe alone.
By what title? Because God hath vouchsafed too make them partakers of the honour that belongeth too himself alone.
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And heereby wee bee put in mynd, that in stryuing ageinst our fathers and mothers, we make warre ageinst God.
And hereby we be put in mind, that in striving against our Father's and mother's, we make war against God.
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For he hath imprinted his marke in them, & that tytle of theirs dooth vs too wit, that God hath set them as it were in his place.
For he hath imprinted his mark in them, & that title of theirs doth us too wit, that God hath Set them as it were in his place.
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Therefore we must hold it for an vndoubted truth, that in honoring our fathers and mothers, wee yeeld God the seruice that he requyreth of vs, and which we owe him.
Therefore we must hold it for an undoubted truth, that in honouring our Father's and mother's, we yield God the service that he requireth of us, and which we owe him.
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And contrarywyse, if wee despyze our fathers and moothers, and hold scorne too do• our dewties towardes them:
And contrariwise, if we despyze our Father's and mothers, and hold scorn too do• our duties towards them:
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God is expresly offended in it, not only bycause wee breake the commaundement of his lawe,
God is expressly offended in it, not only Because we break the Commandment of his law,
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but also bycause wee despyze his maiestie, whereof our fathers and moothers doo beare a certein marke, as I haue sayd afore.
but also Because we despyze his majesty, whereof our Father's and mothers do bear a certain mark, as I have said afore.
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Heerin (as I sayd afore) our Lords intent is too drawe vs too the obeying of his commaundements and ordinances with a willing mynd.
Herein (as I said afore) our lords intent is too draw us too the obeying of his Commandments and ordinances with a willing mind.
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And that is the cause why there is so rigorous punnishment in the Lawe, ageinst them that were disobedient too their fathers and moothers, that whosoeuer had despyzed his father or moother,
And that is the cause why there is so rigorous punishment in the Law, against them that were disobedient too their Father's and mothers, that whosoever had despyzed his father or mother,
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or vttered any cursing ageinst them, or doone them any harme, should bee stoned too death.
or uttered any cursing against them, or done them any harm, should be stoned too death.
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Therefore when children bee so farre out of square, as too set lyght by their fathers 〈 ◊ 〉 moothers:
Therefore when children be so Far out of square, as too Set Light by their Father's 〈 ◊ 〉 mothers:
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God will haue them dispatched out of the world: for they bee monsters, and an infection too defyle the whole earth.
God will have them dispatched out of the world: for they be monsters, and an infection too defile the Whole earth.
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Also he will not haue any long examination, for such as lift vp themselues ageinst their fathers and moothers:
Also he will not have any long examination, for such as lift up themselves against their Father's and mothers:
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but if the father and moother haue once giuen this witnesse, Behold, this our sonne will not bee amended: but if the father and mother have once given this witness, Behold, this our son will not be amended:
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by and by thereuppon let him bee stoned (sayeth he,) and let the world bee rid of such an infection.
by and by thereupon let him be stoned (Saith he,) and let the world be rid of such an infection.
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Gods saying so, is too shewe vs, that it is tootoo outrageous & horrible a cryme,
God's saying so, is too show us, that it is tootoo outrageous & horrible a crime,
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when children cannot fynd in their hartes too yeeld submission too their fathers and moothers:
when children cannot find in their hearts too yield submission too their Father's and mothers:
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for it is al one as if they were full bent too abolish the whole order of nature.
for it is all one as if they were full bent too Abolah the Whole order of nature.
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That therfore is the end that wee must begin at, to profit our selues well by this doctrine.
That Therefore is the end that we must begin At, to profit our selves well by this Doctrine.
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And the same also is the cause why Saint Paule sayeth, that wee ought too bee subiect too our fathers and moothers in God:
And the same also is the cause why Saint Paul Saith, that we ought too be Subject too our Father's and mothers in God:
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meaning thereby, that the thing which the Paynims and vnbeleeuers conceyue darkely, ought to• bee much better knowen vntoo vs. For the Paynims wi•t not well,
meaning thereby, that the thing which the Pagans and unbelievers conceive darkly, ought to• be much better known unto us For the Painims wi•t not well,
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how too yeeld a reason why children ought too yeeld this subiection and obedience too their fathers and mothers, sauing that it appeered that there is a certeine equitie and ryght that required it,
how too yield a reason why children ought too yield this subjection and Obedience too their Father's and mother's, Saving that it appeared that there is a certain equity and right that required it,
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and that that was the reason.
and that that was the reason.
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But as for too 〈 ◊ 〉 too this ground of the matter, that God is our father,
But as for too 〈 ◊ 〉 too this ground of the matter, that God is our father,
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and that he requyreth this subiection at our handes: that could they not doo.
and that he requireth this subjection At our hands: that could they not do.
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And why? For they knewe not whether there were a God that created and fashyoned them, or no.
And why? For they knew not whither there were a God that created and fashyoned them, or no.
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But wee which knowe that God who is our Creator, is also our father, and that too bee so, belongeth vntoo him,
But we which know that God who is our Creator, is also our father, and that too be so, belongeth unto him,
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and that he hath reserued that honour and dignitie too himselfe:
and that he hath reserved that honour and dignity too himself:
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and agein, that he will haue fathers and moothers too be also parttakers of that priuiledge:
and again, that he will have Father's and mothers too be also partakers of that privilege:
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wee must of necessitie conclude, that wee ought too obey our fathers and moothers, ye• euen in God,
we must of necessity conclude, that we ought too obey our Father's and mothers, ye• even in God,
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as though he receyued at our handes the honour and seruice which wee doo to them that represent his person and maiesty heere (as I sayd afore,) which is despyzed in the stubbornnesse and disobedience of children too their fathers and moothers.
as though he received At our hands the honour and service which we do to them that represent his person and majesty Here (as I said afore,) which is despyzed in the stubbornness and disobedience of children too their Father's and mothers.
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Here agein I must put you in mynd of a thing that I spake of afore:
Here again I must put you in mind of a thing that I spoke of afore:
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that is to wit, that whē Gods wil is once knowē to vs, we must brydle our selues short,
that is to wit, that when God's will is once known to us, we must bridle our selves short,
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& not take leaue to reply ageinst God, & to aske why God lyketh this, or dislyketh that:
& not take leave to reply against God, & to ask why God liketh this, or dislyketh that:
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but admit his will as the souerein ryghtuousnesse & equitie. And where shall we fynd that will of his? In his word.
but admit his will as the sovereign Righteousness & equity. And where shall we find that will of his? In his word.
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For when S. Paul intendeth to proue Gods will, he soreth not in the aire aboue the clouds,
For when S. Paul intends to prove God's will, he soreth not in the air above the Clouds,
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but bringeth and alledgeth the things that are conteyned in the Lawe.
but brings and allegeth the things that Are contained in the Law.
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So then, too rule our lyfe aryght, let vs apply our whole myndes too seeke out the things that are pleasant and acceptable too God,
So then, too Rule our life aright, let us apply our Whole minds too seek out the things that Are pleasant and acceptable too God,
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as he sheweth them in his lawe, in the Prophets, and in the Gospell. That is all our wisdome.
as he shows them in his law, in the prophets, and in the Gospel. That is all our Wisdom.
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And let vs beware of the ouer boldnesse which I sayd was diuelish, which is, too bee wyse in our owne conceyts,
And let us beware of the over boldness which I said was devilish, which is, too be wise in our own conceits,
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and too say, How should this bee? Why should that bee? But let vs simply obey our God.
and too say, How should this be? Why should that be? But let us simply obey our God.
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Furthermore here is also a promis.
Furthermore Here is also a promise.
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In deede a question myght be moued heere, why Saint Paule sayth, it is the first commaundement of Promis:
In deed a question might be moved Here, why Saint Paul say, it is the First Commandment of Promise:
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seeing there is a promis added lykewyse too the second commaundement of the lawe.
seeing there is a promise added likewise too the second Commandment of the law.
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For there it is sayd, I am the Lord which doo shewe mercie in a thousand generations, too such as loue mee, and keepe my commaundements. For there it is said, I am the Lord which do show mercy in a thousand generations, too such as love me, and keep my Commandments.
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Heere is a much larger promis than that wherof mention is made in this text.
Here is a much larger promise than that whereof mention is made in this text.
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And how then dooth Saint Paule say, that it is the first commaundement with promis? The answer is easy:
And how then doth Saint Paul say, that it is the First Commandment with promise? The answer is easy:
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For Gods promising of mercie too a thousand generations in the first table, is not a restreint of it too that only cōmaundement,
For God's promising of mercy too a thousand generations in the First table, is not a restraint of it too that only Commandment,
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but an extending of it to the whole law:
but an extending of it to the Whole law:
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as if he should say, there is nothing better for you thā to submit your selues to my wil,
as if he should say, there is nothing better for you than to submit your selves to my will,
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for otherwyse you be in a cursed plyght.
for otherwise you be in a cursed plight.
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And for proof therof, doo not all things that you can hope for, come too you of myne only free goodnesse? Now,
And for proof thereof, do not all things that you can hope for, come too you of mine only free Goodness? Now,
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for my part, I will not fayle such as serue mee, and seeke too honour mee:
for my part, I will not fail such as serve me, and seek too honour me:
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But the promis that Saint Paule speaketh of heere, (where it is sayd) Honour thy father and mother, that thou mayst liue long vppon the earth, is peculiar (too that commaundment alone.) As if he should say, God is so gracious, that he will cause them too prosper through his blissing and fauour, which behaue themselues humbly and meekly,
But the promise that Saint Paul speaks of Here, (where it is said) Honour thy father and mother, that thou Mayest live long upon the earth, is peculiar (too that Commandment alone.) As if he should say, God is so gracious, that he will cause them too prosper through his blissing and favour, which behave themselves humbly and meekly,
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and yeeld dew reuerence too theyr fathers and moothers.
and yield due Reverence too their Father's and mothers.
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Not without cause therfore dooth Saint Paule say, that it is the first commaundment with promis,
Not without cause Therefore doth Saint Paul say, that it is the First Commandment with promise,
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namely with such promis as is speciall, and hath respect too none other commaundement than that.
namely with such promise as is special, and hath respect too none other Commandment than that.
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Now let vs come too the promis. God sayth, that such as obey so, shall liue long.
Now let us come too the promise. God say, that such as obey so, shall live long.
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Heeruppon wee may gather, that this present lyfe is not too bee despyzed, bycause it is a record of Gods fatherly goodnesse and loue towards vs. And in good sooth it is no small thing, that God voutsafeth to create vs,
Hereupon we may gather, that this present life is not too be despyzed, Because it is a record of God's fatherly Goodness and love towards us And in good sooth it is no small thing, that God vouchsafeth to create us,
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and to set vs in this world, not only to liue here as brute beasts, but also too reigne as his children, and too haue dominion ouer all other creatures.
and to Set us in this world, not only to live Here as brutus beasts, but also too Reign as his children, and too have dominion over all other creatures.
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It is sayd, that his goodnesse and mercie extend euen too Asses, Oxen, and horses. And why? For when he maketh the earth too beare hay for Cattell:
It is said, that his Goodness and mercy extend even too Asses, Oxen, and Horses. And why? For when he makes the earth too bear hay for Cattle:
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dooth he not therin shewe a wonderfull goodnesse towards the poore brute beasts, as I sayd afore? But there is a farre other reason in respect of vs. For how inioy wee all the goods and riches wherof the earth is full? God hath powred out his bountifulnesse in that the earth bringeth vs foorth such a sort of sundry fruts.
doth he not therein show a wonderful Goodness towards the poor brutus beasts, as I said afore? But there is a Far other reason in respect of us For how enjoy we all the goods and riches whereof the earth is full? God hath poured out his bountifulness in that the earth brings us forth such a sort of sundry fruts.
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Yea wee cannot looke vp too heauenward, hygh nor lowe, but wee may perceyue a thousand (yea infinite) records of Gods goodnesse.
Yea we cannot look up too heavenward, high nor low, but we may perceive a thousand (yea infinite) records of God's Goodness.
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Too what ende shyneth the sunne, but too giue vs lyght? And are not the Moone and the Starres ordeyned to doo vs seruis? And yit are they as noble Creatures as may bee, insomuch that the heathen folk woorshipped them, thinking that there was some Godhead inclozed in them. Too what end shineth the sun, but too give us Light? And Are not the Moon and the Stars ordained to do us seruis? And yet Are they as noble Creatures as may be, insomuch that the heathen folk worshipped them, thinking that there was Some Godhead inclozed in them.
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Agein, when wee looke downward, wee see what good things God hath appoynted for our vse.
Again, when we look downward, we see what good things God hath appointed for our use.
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And although he feede the beasts, yit in the end all redoundeth too vs, according as Saint Paule speaketh of them, saying:
And although he feed the beasts, yet in the end all redoundeth too us, according as Saint Paul speaks of them, saying:
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hath God a care of the beasts? That is to say, when as God voutsafeth too succour the beasts in their neede by his prouidence, he doth it for mens saks.
hath God a care of the beasts? That is to say, when as God vouchsafeth too succour the beasts in their need by his providence, he does it for Mens saks.
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Seing thē that God hath harborowed vs after such a sort to make vs possesse so many good things, besyds his creating of vs after his owne image and lykenesse:
Sing them that God hath harborowed us After such a sort to make us possess so many good things, besides his creating of us After his own image and likeness:
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is it not an inestimable benefyte? So then, this present life is not to be hild scorne of. But there is yit more:
is it not an inestimable benefit? So then, this present life is not to be held scorn of. But there is yet more:
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God hath set vs heere as it were in a iourney, too come too a further matter:
God hath Set us Here as it were in a journey, too come too a further matter:
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that is too wit, too the euerlasting rest, and too the heritage of heauen.
that is too wit, too the everlasting rest, and too the heritage of heaven.
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Then if this present lyfe guyde vs thither, that is too say, too the glory which God hath prepared for vs,
Then if this present life guide us thither, that is too say, too the glory which God hath prepared for us,
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and which was purchaced for vs by the death and passion of our Lord Iesus Christ:
and which was purchased for us by the death and passion of our Lord Iesus christ:
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therbey wee see that it is a great benefyte, and meete too bee esteemed at our handes.
therbey we see that it is a great benefit, and meet too be esteemed At our hands.
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Trew it is, that there are so many myseries in our lyfe, that it were much better for vs neuer too haue bin borne,
True it is, that there Are so many miseries in our life, that it were much better for us never too have been born,
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than too linger (continually) as wee doo.
than too linger (continually) as we do.
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Therefore if a man consider how wretched our lyfe is in it self, and too what a number of greefes, anguishes, peynes, and vexations it is subiect:
Therefore if a man Consider how wretched our life is in it self, and too what a number of griefs, Anguishes, pains, and vexations it is Subject:
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surely he will say, it were better neuer too haue come out of our moothers womb,
surely he will say, it were better never too have come out of our mothers womb,
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than to enter into such a sea of confuzion as we see vppon earth.
than to enter into such a sea of confuzion as we see upon earth.
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Neuerthelesse when all commeth to al, we shal fynd that Gods goodnesse exceedeth all the chastyzementes that he sendeth vs for our sinnes.
Nevertheless when all comes to all, we shall find that God's Goodness exceeds all the chastyzementes that he sends us for our Sins.
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This lyfe should of it self bee nothing but happinesse and rest, if God made vs vs not to reape the frute of our sinnes & transgressions.
This life should of it self be nothing but happiness and rest, if God made us us not to reap the fruit of our Sins & transgressions.
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Yit notwithstanding when as God dooth now and then afflict vs with some barrennesse, or kill our vynes with frost,
Yet notwithstanding when as God doth now and then afflict us with Some Barrenness, or kill our vines with frost,
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or drowne our Corne with wet, or parche it vp with drought, and (too bee short) send vs famin and derth:
or drown our Corn with wet, or parche it up with drought, and (too be short) send us famine and dearth:
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they bee as a rod of God, too shewe vs that in sted of his former leberalitie, he is now become contrarie to vs. Likewyse are the plague, warre, particular diseases and sicknesses, harmes, reproches,
they be as a rod of God, too show us that in stead of his former leberalitie, he is now become contrary to us Likewise Are the plague, war, particular diseases and Sicknesses, harms, Reproaches,
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and all other such thinges as woorke vs greefe or displeasure.
and all other such things as work us grief or displeasure.
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They are all chastyzements whereby God putteth vs in mynd of our sinnes and faultes, of purpose too humble vs that wee myght knowe what wee bee,
They Are all chastyzements whereby God putteth us in mind of our Sins and Faults, of purpose too humble us that we might know what we be,
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and finally too make vs ready too forsake the world the more willingly.
and finally too make us ready too forsake the world the more willingly.
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Howbeeit, when wee haue gatherrd all the afflictions, trubbles, and greefes that we see, intoo one heape:
Howbeit, when we have gatherrd all the afflictions, Troubles, and griefs that we see, into one heap:
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yit see we well (as I sayd afore) that God maketh vs too feele the taste and sauour of his goodnesse, in that he gyueth vs sustenance in this world.
yet see we well (as I said afore) that God makes us too feel the taste and savour of his Goodness, in that he gyveth us sustenance in this world.
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And this present lyfe is euer as a record of his loue.
And this present life is ever as a record of his love.
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For proof wherof, we should quayle at euery temptatiō, & at euery vexation that myght befall vs in this world, were it neuer so little,
For proof whereof, we should quail At every temptation, & At every vexation that might befall us in this world, were it never so little,
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if God gaue vs not some cheering to mitigate his rigour withall.
if God gave us not Some cheering to mitigate his rigour withal.
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For he dooth alwayes shew such euent, as may cause vs to cōceiue that he myndeth not to handle vs according to our desertes,
For he doth always show such event, as may cause us to conceive that he mindeth not to handle us according to our deserts,
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but that in his chastizing of vs, he leaueth alwayes roome for his mercie, as he himself sayeth in Habacucke.
but that in his chastising of us, he Leaveth always room for his mercy, as he himself Saith in Habacuck.
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Not without cause then doth God promis prosperitie in this lyfe, to such as obey their fathers & mothers.
Not without cause then does God promise Prosperity in this life, to such as obey their Father's & mother's.
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Trew it is, that Moyses ment the land of Chanaan, bycause he spake to the people of Israel which were to be settled there.
True it is, that Moses meant the land of Canaan, Because he spoke to the people of Israel which were to be settled there.
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Therefore as in respect of that people it was a particular lesson. Yit notwithstanding, not euen wee at this day can set our foote in any place,
Therefore as in respect of that people it was a particular Lesson. Yet notwithstanding, not even we At this day can Set our foot in any place,
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but that wee bee after a sort harbrowghed there by God.
but that we be After a sort harbrowghed there by God.
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Therfore wee must all of vs hope for the blissing that was promised in olde tyme too the Iewes, of bringing them intoo the land that was behyghted them for their inheritance.
Therefore we must all of us hope for the blissing that was promised in old time too the Iewes, of bringing them into the land that was behyghted them for their inheritance.
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A man myght moue other questions heere.
A man might move other questions Here.
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For wee see some that are disobedient too their fathers and mothers, which notwithstanding doo lyue still,
For we see Some that Are disobedient too their Father's and mother's, which notwithstanding do live still,
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and othersome which are of a good, gentle, and tractable nature, doo dye: so as God should seeme too disanull the promis that he made in his lawe. The answere heretoo is this.
and Othersome which Are of a good, gentle, and tractable nature, do die: so as God should seem too disannul the promise that he made in his law. The answer heretoo is this.
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That God dooth them no wrong whom he calleth out of this world too take vp to himselfe,
That God doth them no wrong whom he calls out of this world too take up to himself,
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nother dooth he appayre their state. But too the intent wee may haue an euidenter and easyer answer:
neither doth he appayre their state. But too the intent we may have an Evidently and Easier answer:
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let vs marke that things fall not alwayes out alyke as in respect of temporall promyses. As for example:
let us mark that things fallen not always out alike as in respect of temporal promises. As for Exampl:
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God promyseth too prosper all them that serue and loue him in singlenesse of hart.
God promiseth too prosper all them that serve and love him in singleness of heart.
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And how falles this out? Wee see a number of poore beleeuers, which are wretched too the worldward,
And how falls this out? we see a number of poor believers, which Are wretched too the worldward,
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and reiected and despyzed of all men.
and rejected and despyzed of all men.
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And where is this promis of God? As I sayd, we must alwayes haue this condition added, that God giueth vs whatsoeuer he knoweth too bee expedient for vs. There are twoo sortes of Gods promises:
And where is this promise of God? As I said, we must always have this condition added, that God gives us whatsoever he Knoweth too be expedient for us There Are twoo sorts of God's promises:
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and wee must marke well that.
and we must mark well that.
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Some of Gods promises belong too the saluation of our soules, as his receyuing of vs too mercie, his pardoning of our sinnes, his shewing of vs his will, his giuing of vs power too withstand Satan,
some of God's promises belong too the salvation of our Souls, as his receiving of us too mercy, his pardoning of our Sins, his showing of us his will, his giving of us power too withstand Satan,
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and his strengthening of vs ageinst al temptatiōs, by holding vs vp with strōg hand, that wee may neuer quayle:
and his strengthening of us against all temptations, by holding us up with strong hand, that we may never quail:
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in all these things wee must firmly and sted•astly beleeue that God will performe whatsoeuer he sayeth,
in all these things we must firmly and sted•astly believe that God will perform whatsoever he Saith,
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yea and farre more than our vnderstanding can see or conceyue.
yea and Far more than our understanding can see or conceive.
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God then will surmount all our wit and capa•ity, in things concerning the euerlasting saluation of our soules.
God then will surmount all our wit and capa•ity, in things Concerning the everlasting salvation of our Souls.
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But there are other promises to passe this world withall, for the easing of vs in our miseries.
But there Are other promises to pass this world withal, for the easing of us in our misery's.
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In those God wil cantle vs out our morsels, so as wee shall now and then haue hunger and thrist with them.
In those God will cantle us out our morsels, so as we shall now and then have hunger and thrist with them.
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Yea and yit dooth not that impeach but that he is faythfull styll.
Yea and yet doth not that impeach but that he is faithful still.
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For (as I sayde) he knoweth what is meete for vs, and therefore wee must not take his promises precyzely woord for woord in those caces:
For (as I said) he Knoweth what is meet for us, and Therefore we must not take his promises precyzely word for word in those caces:
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that is too say, we must not take them according too the bare letter or sound of them, too say, that God should doo all that is sayd there too the vttermost sillable: No:
that is too say, we must not take them according too the bore Letter or found of them, too say, that God should do all that is said there too the uttermost Syllable: No:
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but wee must alwayes beare in mynd, that he knoweth what is for our behoofe and benefite.
but we must always bear in mind, that he Knoweth what is for our behoof and benefit.
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Now then, if he take vs soone out of this world, it is bycause he knoweth it too bee for our welfare and saluation.
Now then, if he take us soon out of this world, it is Because he Knoweth it too be for our welfare and salvation.
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And so yee see that God dooth not falsifye his promis, when he taketh those away in the flower of their age, which haue obeyed their fathers and moothers.
And so ye see that God doth not falsify his promise, when he Takes those away in the flower of their age, which have obeyed their Father's and mothers.
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Surely none dooth so discharge himselfe, but that he should alwayes bee found faultie, if God listed too sift him with rigour:
Surely none doth so discharge himself, but that he should always be found faulty, if God listed too sift him with rigour:
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but yit shal some haue doone their dewtie in such wyse, as God lyketh well of the obedience which they haue yeelded,
but yet shall Some have done their duty in such wise, as God liketh well of the Obedience which they have yielded,
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and yit notwithstanding he fayleth not too take them out of the world:
and yet notwithstanding he Faileth not too take them out of the world:
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for he seeth that it should not bee for their profit too tarye there any longer.
for he sees that it should not be for their profit too tarry there any longer.
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As for (other) reasons that are hid in him, and in his secret wisedome, it behoueth vs too cast downe our eyes at them,
As for (other) Reasons that Are hid in him, and in his secret Wisdom, it behooves us too cast down our eyes At them,
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bycause wee cannot atteyne vntoo them.
Because we cannot attain unto them.
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Howbeit let vs vnderstand, that if there were no hope of a better lyfe, those that are taken away so soone out of the world, were too bee greatly lamented.
Howbeit let us understand, that if there were no hope of a better life, those that Are taken away so soon out of the world, were to be greatly lamented.
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But seeing wee knowe that this world is but a pilgrimage, and this lyfe but a iourneying to bring vs too the rest of heauen:
But seeing we know that this world is but a pilgrimage, and this life but a journeying to bring us too the rest of heaven:
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or too repyne and too gnash your teethe, and too torment your selues with afflictions, miseries, and trubbles: but too tast my goodnesse.
or too repine and too gnash your teeth, and too torment your selves with afflictions, misery's, and Troubles: but too taste my Goodness.
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wee must not complayne when God deliuereth vs from the great number of miseries wherewith wee bee beseeged heere beneath, too take vs vp too a perfect happinesse which wayteth for vs (aboue.) But howsoeuer the cace stand, let vs beare in mynd the thing that is sayd heere:
we must not complain when God Delivereth us from the great number of misery's wherewith we be besieged Here beneath, too take us up too a perfect happiness which waiteth for us (above.) But howsoever the case stand, let us bear in mind the thing that is said Here:
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that is too wit, that when God holdeth vs long tyme in this world, it is as a pledge of his fatherly loue towardes vs. And therefore wee ought too bee the wa•er in reckening the dayes that wee liue,
that is too wit, that when God holds us long time in this world, it is as a pledge of his fatherly love towards us And Therefore we ought too be the wa•er in reckoning the days that we live,
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whyle wee bee in this lyfe.
while we be in this life.
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And for the same cause also dooth Moyses say in his Song, that it is great wisedome when men can skyll too count their dayes,
And for the same cause also doth Moses say in his Song, that it is great Wisdom when men can skill too count their days,
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and too consider the shortnesse of their lyfe, that they may hye them apace too heauen.
and too Consider the shortness of their life, that they may high them apace too heaven.
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But wee must also count our dayes too a dyuerse end, and for another respect, which notwithstanding is not contrarye,
But we must also count our days too a diverse end, and for Another respect, which notwithstanding is not contrary,
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but both agree very well, and that is, that when wee bee come too the age of discretion,
but both agree very well, and that is, that when we be come too the age of discretion,
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so as we know that God hath created vs too be glorifyed by vs in this world:
so as we know that God hath created us too be glorified by us in this world:
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wee must on the othersyde consider how wee haue dishonored him, and thinke continually vppon the tyme past, remembering how wee haue spent it:
we must on the otherside Consider how we have dishonoured him, and think continually upon the time past, remembering how we have spent it:
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and this must wee doo from day to day, and from mooneth too mooneth. And when wee come too the yeeres end, let vs thinke thus with our selues:
and this must we do from day to day, and from Monn too Monn. And when we come too the Years end, let us think thus with our selves:
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Behold, God hath bound mee too him a great sort of wayes:
Behold, God hath bound me too him a great sort of ways:
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and howe haue I counted his benefytes that I haue receyued of him all my lyfe long? Can my mynd atteyne vntoo them? Alas no,
and how have I counted his benefits that I have received of him all my life long? Can my mind attain unto them? Alas no,
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nor too the hindredth part of them.
nor too the hindredth part of them.
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Therefore we must make a rehersall of all our yeeres and dayes, that wee may bee put in mynd too loue and honour God,
Therefore we must make a rehearsal of all our Years and days, that we may be put in mind too love and honour God,
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when wee see how greatly we bee bound vntoo him, for his maynteyning of vs so long a tyme,
when we see how greatly we be bound unto him, for his maintaining of us so long a time,
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and for his pacientnesse towardes vs in bearing with vs. For if wee should make comparison of the faultes that wee shall haue committed:
and for his pacientnesse towards us in bearing with us For if we should make comparison of the Faults that we shall have committed:
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there is not so little a fault which craueth not that wee should bee confounded at his hand,
there is not so little a fault which craveth not that we should be confounded At his hand,
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and yit notwithstanding he continueth styll his goodnesse towardes vs. Therefore let vs marke well this doctrine, that is too wit, that this present lyfe byndeth vs too God,
and yet notwithstanding he Continueth still his Goodness towards us Therefore let us mark well this Doctrine, that is too wit, that this present life bindeth us too God,
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bycause he maketh vs too tast his fatherly goodnesse in voutsafing too maynteyne vs well,
Because he makes us too taste his fatherly Goodness in vouchsafing too maintain us well,
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and in extending his bounteousnesse towardes vs, and in being so gracious as too turne all his corrections too our benefyte and behoofe,
and in extending his bounteousness towards us, and in being so gracious as too turn all his corrections too our benefit and behoof,
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and moreouer sheweth vs that he will haue vs too bee inured in this world too knowe him for our father, in that he giueth vs his word and Sacraments, whereby he assureth vs that his setting of vs heere beneath for a tyme, is too drawe and too gather vs in the end too himselfe.
and moreover shows us that he will have us too be inured in this world too know him for our father, in that he gives us his word and Sacraments, whereby he assureth us that his setting of us Here beneath for a time, is too draw and too gather us in the end too himself.
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Therefore if wee consider whertoo wee bee called, and too what ende wee bee created, namely, too passe through this worlde and too bee taken intoo the heritage of heauen:
Therefore if we Consider whertoo we be called, and too what end we be created, namely, too pass through this world and too be taken into the heritage of heaven:
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wee shall perceyue that this present lyfe is well woorthie too bee esteemed, if wee consider the benefytes that God imparteth too vs heere.
we shall perceive that this present life is well worthy too be esteemed, if we Consider the benefits that God imparts too us Here.
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It is too bee noted heerwithall, that wee shall neuer haue any prosperitie nor welfare in this world,
It is to be noted heerwithall, that we shall never have any Prosperity nor welfare in this world,
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except we be in Gods fauour. Therfore in saying, that thou mayst liue long, and fare well:
except we be in God's favour. Therefore in saying, that thou Mayest live long, and fare well:
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he sheweth that the hauing of long lyfe is not all, but that it standeth vs on hand too feele his blissing therwith.
he shows that the having of long life is not all, but that it Stands us on hand too feel his blissing therewith.
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For the wretched vnbeleuers which conceyue not the thing that I intend too declare, (that is too wit) that God powreth out his riches vppon vs, too the intent we should knowe him too bee our father,
For the wretched unbelievers which conceive not the thing that I intend too declare, (that is too wit) that God poureth out his riches upon us, too the intent we should know him too be our father,
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and bee confirmed more and more in trusting too his goodnesse and loue:) may well come too greate yeeres:
and be confirmed more and more in trusting too his Goodness and love:) may well come too great Years:
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but what doo they in this world? What is their lyfe? It is certeyne that all that euer they haue, shal turne to their greater condemnation,
but what do they in this world? What is their life? It is certain that all that ever they have, shall turn to their greater condemnation,
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and their riches wherin they ioy, toogither with their delyghts and pleasures, shall but prouoke Gods wrath,
and their riches wherein they joy, together with their delights and pleasures, shall but provoke God's wrath,
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and all the goods that they inioye, shall serue but too the further inchauncing of their wickednesse,
and all the goods that they enjoy, shall serve but too the further inchauncing of their wickedness,
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and too make them the more damnable.
and too make them the more damnable.
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Then is it but a wretched lyfe, if wee can perceyue no •oken of Gods goodnesse in it.
Then is it but a wretched life, if we can perceive no •oken of God's Goodness in it.
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And moreouer we must proceede further to the second poynt, which is, that such as are so disobedient too God,
And moreover we must proceed further to the second point, which is, that such as Are so disobedient too God,
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and too their superiours, haue no rest, but haue a woorme that gnaweth their consciences, and are alwayes in vnquietnesse.
and too their superiors, have no rest, but have a worm that gnaweth their Consciences, and Are always in unquietness.
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Too bee short, experience sheweth, that there is no welfare in this present lyfe, except wee bee blissed of God.
Too be short, experience shows, that there is no welfare in this present life, except we be Blessed of God.
av vbb j, n1 vvz, cst pc-acp vbz dx n1 p-acp d j n1, c-acp pns12 vbb vvn pp-f np1.
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This diuersitie is not too bee seene alwayes as in respect of outward apparance:
This diversity is not too be seen always as in respect of outward appearance:
d n1 vbz xx av vbi vvn av c-acp p-acp n1 pp-f j n1:
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but yit doo the faythfull know well ynough in themselues, that God giueth them all things that they want.
but yet do the faithful know well enough in themselves, that God gives them all things that they want.
cc-acp av vdi dt j vvb av av-d p-acp px32, cst np1 vvz pno32 d n2 cst pns32 vvb.
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And so God promiseth not long lyfe only, but also his blissing.
And so God promises not long life only, but also his blissing.
cc av np1 vvz xx av-j n1 av-j, cc-acp av po31 n1.
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As if hee should say, you shal not liue, alonly too linger heere beneath, or too get your selues greeuouser damnation,
As if he should say, you shall not live, alonely too linger Here beneath, or too get your selves greeuouser damnation,
p-acp cs pns31 vmd vvi, pn22 vmb xx vvi, av-j av vvi av p-acp, cc av vvb po22 n2 jc n1,
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Although I exempt you not from the trubbles, comberances, and greefs of this world:
Although I exempt you not from the Troubles, comberances, and griefs of this world:
cs pns11 vvb pn22 xx p-acp dt n2, n2, cc n2 pp-f d n1:
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yit shall you alwayes haue some cheering, so as yee may feele that I haue not forgot you,
yet shall you always have Some cheering, so as ye may feel that I have not forgotten you,
av vmb pn22 av vhi d vvg, av c-acp pn22 vmb vvi cst pns11 vhb xx vvn pn22,
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but that I take you for my children, yea and that all your sorrowes and greefs shall turne too your benefyte and welfare.
but that I take you for my children, yea and that all your sorrows and griefs shall turn too your benefit and welfare.
cc-acp cst pns11 vvb pn22 p-acp po11 n2, uh cc cst d po22 n2 cc n2 vmb vvi av po22 n1 cc n1.
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Wheras the di•ell laboreth too keepe you from comming too mee, and too turne you away from your perfect felicitie:
Whereas the di•ell Laboureth too keep you from coming too me, and too turn you away from your perfect felicity:
cs dt n1 vvz av vvi pn22 p-acp vvg av pno11, cc av vvb pn22 av p-acp po22 j n1:
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I will drawe you too it by meanes of the afflictions that you shall haue in this world.
I will draw you too it by means of the afflictions that you shall have in this world.
pns11 vmb vvi pn22 av pn31 p-acp n2 pp-f dt n2 cst pn22 vmb vhi p-acp d n1.
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The thing therfore which wee haue too beare in mynd, is, that too bee filled with the benefyts which God bestoweth vppon vs in this world,
The thing Therefore which we have too bear in mind, is, that too be filled with the benefits which God bestoweth upon us in this world,
dt n1 av r-crq pns12 vhb av vvi p-acp n1, vbz, cst av vbb vvn p-acp dt n2 r-crq np1 vvz p-acp pno12 p-acp d n1,
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and too liue at ease, is not all that wee haue too desyre:
and too live At ease, is not all that we have too desire:
cc av vvb p-acp n1, vbz xx d cst pns12 vhb av vvi:
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but too knowe that it is God that maketh vs too prosper, and that as he giueth vs lyfe,
but too know that it is God that makes us too prosper, and that as he gives us life,
cc-acp av vvb cst pn31 vbz np1 cst vv2 pno12 av vvi, cc d c-acp pns31 vvz pno12 n1,
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so will he maynteyne vs in it, and prouyde vs of all things expedient and needfull for the same.
so will he maintain us in it, and provide us of all things expedient and needful for the same.
av vmb pns31 vvi pno12 p-acp pn31, cc vvi pno12 pp-f d n2 j cc j p-acp dt d.
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Wherfore let vs haue it well printed in our harts. Now then if wee bee desyrous too inioy this promis of God:
Wherefore let us have it well printed in our hearts. Now then if we be desirous too enjoy this promise of God:
q-crq vvb pno12 vhi pn31 av vvn p-acp po12 n2. av av cs pns12 vbb j av vvi d n1 pp-f np1:
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let euery of vs looke too the discharging of his owne dewtie.
let every of us look too the discharging of his own duty.
vvb d pp-f pno12 vvi av dt n-vvg pp-f po31 d n1.
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In deede I cannot as now go through with the things that are inioyned heere to children, & to fathers & mothers:
In deed I cannot as now go through with the things that Are enjoined Here to children, & to Father's & mother's:
p-acp n1 pns11 vmbx p-acp av vvi p-acp p-acp dt n2 cst vbr vvn av p-acp n2, cc p-acp n2 cc n2:
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& therfore I wil reserue thē to another tyme.
& Therefore I will reserve them to Another time.
cc av pns11 vmb vvi pno32 p-acp j-jn n1.
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Yit notwithstanding for a short conclusion, let vs vnderstand that God allureth vs too our dewtie, by shewing that he seeketh nothing else but our welfare and benefyte, too the intent that wee should with a frank and free hart receyue the yoke that he layeth vppon our shoulders.
Yet notwithstanding for a short conclusion, let us understand that God Allureth us too our duty, by showing that he seeks nothing Else but our welfare and benefit, too the intent that we should with a frank and free heart receive the yoke that he Layeth upon our shoulders.
av a-acp p-acp dt j n1, vvb pno12 vvi cst np1 vvz pno12 av po12 n1, p-acp vvg cst pns31 vvz pix av p-acp po12 n1 cc n1, av dt n1 cst pns12 vmd p-acp dt j cc j n1 vvi dt n1 cst pns31 vvz p-acp po12 n2.
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And although it be an irksome thing too bee subiect too those whom God hath appoynted too bee superiours ouer vs:
And although it be an irksome thing too be Subject too those whom God hath appointed too be superiors over us:
cc cs pn31 vbb dt j n1 av vbi j-jn av d r-crq np1 vhz vvn av vbb n2-jn p-acp pno12:
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yit when wee haue first condemned our selues for it, let vs neuerthelesse yeeld to that which he sayeth and vttereth, assuring our selues th•t he procureth our welfare,
yet when we have First condemned our selves for it, let us nevertheless yield to that which he Saith and uttereth, assuring our selves th•t he procureth our welfare,
av c-crq pns12 vhb ord vvd po12 n2 p-acp pn31, vvb pno12 av vvi p-acp d r-crq pns31 vvz cc vvz, vvg po12 n2 av pns31 vvz po12 n1,
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& would fayne win vs by gentlenesse, and not by rigour: and let that make vs the more obedient.
& would fain win us by gentleness, and not by rigour: and let that make us the more obedient.
cc vmd av-j vvi pno12 p-acp n1, cc xx p-acp n1: cc vvb cst vvb pno12 dt av-dc j.
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And also generally, forasmuch as wee see that all superiorities are of God:
And also generally, forasmuch as we see that all Superiorities Are of God:
cc av av-j, av c-acp pns12 vvb cst d n2 vbr pp-f np1:
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let vs vnderstand that wee cannot geynsay them, but wee shall lift vp our selues ageinst his maiestie,
let us understand that we cannot geynsay them, but we shall lift up our selves against his majesty,
vvb pno12 vvi cst pns12 vmbx vvi pno32, cc-acp pns12 vmb vvi a-acp po12 n2 p-acp po31 n1,
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and bend our hornes ageinst him:
and bend our horns against him:
cc vvb po12 n2 p-acp pno31:
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and that contrariwyse if wee beare subiection willingly, wee may assure our selues, that it is an acceptable sacrifyze vnto him,
and that contrariwise if we bear subjection willingly, we may assure our selves, that it is an acceptable sacrifyze unto him,
cc cst av cs pns12 vvb n1 av-j, pns12 vmb vvi po12 n2, cst pn31 vbz dt j n1 p-acp pno31,
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and not doubt that our labour shalbe lost in seruing him.
and not doubt that our labour shall lost in serving him.
cc xx vvi cst po12 n1 vmb|vbi vvn p-acp vvg pno31.
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Not that God will recompence vs by his promises, as though we had deserued aught at his hand:
Not that God will recompense us by his promises, as though we had deserved aught At his hand:
xx cst np1 vmb vvi pno12 p-acp po31 n2, c-acp cs pns12 vhd vvn pi p-acp po31 n1:
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but he wil doo it of ouerplus.
but he will do it of overplus.
cc-acp pns31 vmb vdi pn31 pp-f n1.
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For as I haue declared alredie, wee bee bound too obey him in all things that he commaundeth,
For as I have declared already, we be bound too obey him in all things that he commandeth,
p-acp c-acp pns11 vhb vvn av, pns12 vbb vvn av vvi pno31 p-acp d n2 cst pns31 vvz,
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nother must wee think him beholden too vs for it, nor think too bynd him too vs by any meanes,
neither must we think him beholden too us for it, nor think too bind him too us by any means,
av-dx vmb pns12 vvi pno31 vvi av pno12 p-acp pn31, ccx vvb av vvi pno31 av pno12 p-acp d n2,
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but that although wee bee bound too him, (as wee bee wholly his) yit he of his ouerflowing goodnesse voutsafeth too blisse vs,
but that although we be bound too him, (as we be wholly his) yet he of his overflowing Goodness vouchsafeth too bliss us,
cc-acp cst cs pns12 vbb vvn av pno31, (c-acp pns12 vbb av-jn po31) av pns31 pp-f po31 j-vvg n1 vvz av n1 pno12,
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and too make vs feele his fauour, when wee haue awfully and reuerently followed the things that he ordeyneth in his woord.
and too make us feel his favour, when we have awfully and reverently followed the things that he ordaineth in his word.
cc av vvb pno12 vvi po31 n1, c-crq pns12 vhb av-j cc av-j vvd dt n2 cst pns31 vvz p-acp po31 n1.
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That then is the recompence which wee ought too hope for at Gods hand: howbeeit not as the Papistes say, ho, God promiseth vs, and therfore we deserue.
That then is the recompense which we ought too hope for At God's hand: howbeit not as the Papists say, ho, God promises us, and Therefore we deserve.
cst av vbz dt n1 r-crq pns12 vmd av vvi p-acp p-acp ng1 n1: cs xx p-acp dt njp2 vvb, uh, np1 vvz pno12, cc av pns12 vvb.
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They beare themselues on hand that God is beholden vntoo them, bycause he hath bound himselfe willingly:
They bear themselves on hand that God is beholden unto them, Because he hath bound himself willingly:
pns32 vvb px32 p-acp n1 cst np1 vbz vvi p-acp pno32, c-acp pns31 vhz vvn px31 av-j:
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yea, but that is of a free (and vndeserued) goodnesse.
yea, but that is of a free (and undeserved) Goodness.
uh, cc-acp cst vbz pp-f dt j (cc j) n1.
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Howbeeit, wee must not fall intoo such dotages, but vnderstand that God beyng no whit at all bound vntoo vs, dooth notwithstanding voutsafe too win vs by gentlenesse, too the intent wee should serue him with the freer mynd and cheerfuller corage.
Howbeit, we must not fallen into such dotages, but understand that God being no whit At all bound unto us, doth notwithstanding vouchsafe too win us by gentleness, too the intent we should serve him with the freer mind and cheerfuller courage.
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Thus dooth he call vs too him by all wayes.
Thus doth he call us too him by all ways.
av vdz pns31 vvi pno12 av pno31 p-acp d n2.
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And therfore so much the leauder are wee, if wee bow not our neckes willingly too giue our selues wholly vntoo him, without seeking of any thing but onely too frame our selues too his good pleasure and will, which is our cheefe rule, by renounceall our owne affections.
And Therefore so much the leauder Are we, if we bow not our necks willingly too give our selves wholly unto him, without seeking of any thing but only too frame our selves too his good pleasure and will, which is our chief Rule, by renounceall our own affections.
cc av av av-d dt jc vbr pns12, cs pns12 vvb xx po12 n2 av-j av vvi po12 n2 av-jn p-acp pno31, p-acp vvg pp-f d n1 cc-acp av-j av vvi po12 n2 av po31 j n1 cc n1, r-crq vbz po12 j-jn n1, p-acp j po12 d n2.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too voutsafe too burye them,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too vouchsafe too bury them,
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and too washe vs from them, for our Lord Iesus Christes sake, and too gouerne vs in such wyse by his holy spirit,
and too wash us from them, for our Lord Iesus Christ's sake, and too govern us in such wise by his holy Spirit,
cc av vvi pno12 p-acp pno32, c-acp po12 n1 np1 npg1 n1, cc av vvb pno12 p-acp d j p-acp po31 j n1,
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as wee may bee reformed too obey wholly his holy will, and too follow his commaundements, which he hath giuen vs for a rule,
as we may be reformed too obey wholly his holy will, and too follow his Commandments, which he hath given us for a Rule,
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and that therin we may shew our selues too bee his trew children, lykewise as he hath voutsafed too she• himselfe our gentle and louing father.
and that therein we may show our selves too be his true children, likewise as he hath vouchsafed too she• himself our gentle and loving father.
cc cst av pns12 vmb vvi po12 n2 av vbb po31 j n2, av c-acp pns31 vhz vvn av n1 px31 po12 j cc j-vvg n1.
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And so let vs all say, Almyghtie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
cc av vvb pno12 d vvi, j-jn np1 j n1. av
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The.xliiii. Sermon, which is the second vppon the sixth Chapter.
The xliiii Sermon, which is the second upon the sixth Chapter.
dt crd n1, r-crq vbz dt ord p-acp dt ord n1.
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5. Seruauntes, bee obedient too such as are your maysters as touching the fleshe, vvith feare and trembling, in singlenesse of your hartes, as vntoo Christ,
5. Servants, be obedient too such as Are your masters as touching the Flesh, with Fear and trembling, in singleness of your hearts, as unto christ,
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6. Not vvith eye seruice, as men pleazers, but as the seruantes of Christ, dooing the vvill of God from the hart,
6. Not with eye service, as men pleazers, but as the Servants of christ, doing the will of God from the heart,
crd xx p-acp n1 n1, c-acp n2 n2, cc-acp c-acp dt n2 pp-f np1, vdg dt n1 pp-f np1 p-acp dt n1,
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8. Assuring your selues, that euery man, bee he bond or free, shall receyue of the Lord the good that he shall haue doone.
8. Assuring your selves, that every man, be he bound or free, shall receive of the Lord the good that he shall have done.
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9. And you maysters, do the like vnto them, forbearing threates, assuring your selues that the Lord both of them and of you is i• heauen,
9. And you masters, do the like unto them, forbearing Treats, assuring your selves that the Lord both of them and of you is i• heaven,
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& that in him there is no respecting of the outward appearance of persons.
& that in him there is no respecting of the outward appearance of Persons.
cc cst p-acp pno31 a-acp vbz dx vvg pp-f dt j n1 pp-f n2.
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WEe haue seene already, that besydes the generall rule which God hath giuen too all men, heere are also seuerall warnings,
we have seen already, that besides the general Rule which God hath given too all men, Here Are also several Warnings,
pns12 vhb vvn av, cst p-acp dt j n1 r-crq np1 vhz vvn av d n2, av vbr av j n2,
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how euery man should behaue himselfe in his degree and calling.
how every man should behave himself in his degree and calling.
c-crq d n1 vmd vvi px31 p-acp po31 n1 cc n1.
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And we haue seen already what the husbandes ought too bee towardes their wyues, and how the wyues should behaue themselues towardes theyr husbandes:
And we have seen already what the Husbands ought too be towards their wives, and how the wives should behave themselves towards their Husbands:
cc pns12 vhb vvn av r-crq dt n2 vmd av vbi p-acp po32 n2, cc c-crq dt n2 vmd vvi px32 p-acp po32 n2:
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what gentlenesse parentes ought too vse towardes their children, and what subiection children ought too vse towardes their parentes.
what gentleness Parents ought too use towards their children, and what subjection children ought too use towards their Parents.
r-crq n1 n2 vmd av vvi p-acp po32 n2, cc r-crq n1 n2 vmd av vvi p-acp po32 n2.
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Now Saint Paule speaketh of Maysters and Seruantes, howbeeit, not of such seruantes as we haue now adayes,
Now Saint Paul speaks of Masters and Servants, howbeit, not of such Servants as we have now adays,
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for at that tyme there were no seruantes that serued a yeere or two for wages,
for At that time there were no Servants that served a year or two for wages,
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but they were hild in bondage for lyfe and death, and were in the same taking that they bee whom now adayes wee call bondslaues.
but they were held in bondage for life and death, and were in the same taking that they be whom now adays we call bondslaves.
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But wee neede not too stand any longer as now too haue further knowledge of them.
But we need not too stand any longer as now too have further knowledge of them.
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Yit notwithstanding wee haue great cause too prayse God for taking away of such bondage from among men.
Yet notwithstanding we have great cause too praise God for taking away of such bondage from among men.
av c-acp pns12 vhb j n1 av n1 np1 p-acp vvg av pp-f d n1 p-acp p-acp n2.
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For no doubt but it was too excessiue an authoritie which maysters had in those dayes ouer their seruantes.
For no doubt but it was too excessive an Authority which masters had in those days over their Servants.
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They hild them as brute beastes, and they had libertie too kill them for euery fault.
They held them as brutus beasts, and they had liberty too kill them for every fault.
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And in deede they had prisons in theyr houses to keepe them locked in the stocks, they racked them, they rent them in peeces,
And in deed they had prisons in their houses to keep them locked in the stocks, they racked them, they rend them in Pieces,
cc p-acp n1 pns32 vhd n2 p-acp po32 n2 pc-acp vvi pno32 vvd p-acp dt n2, pns32 vvn pno32, pns32 vvd pno32 p-acp n2,
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and (too bee short) they vsed them horribly, yea and euen beastly.
and (too be short) they used them horribly, yea and even beastly.
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Yit notwithstanding, bycause of mans naughtinesse, it was our Lordes wyll that this state should bee styll suffered.
Yet notwithstanding, Because of men naughtiness, it was our lords will that this state should be still suffered.
av a-acp, c-acp pp-f ng1 n1, pn31 vbds po12 n2 vmb d d n1 vmd vbi av vvn.
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Moreouer, wee see that euen they which are auowed too haue lyued in the feare of God,
Moreover, we see that even they which Are avowed to have lived in the Fear of God,
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and to haue excelled in his Church, left not too keepe bondmen or slaues in their houses,
and to have excelled in his Church, left not too keep bondmen or slaves in their houses,
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howbeeit, they vsed another manner of gentlenesse towardes them, than the Infidels did, according as wee shall see heere in Saint Paules teaching.
howbeit, they used Another manner of gentleness towards them, than the Infidels did, according as we shall see Here in Saint Paul's teaching.
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Also there was a reason that constreyned maysters sometymes too vse the greater rigour towardes their slaues,
Also there was a reason that constrained masters sometimes too use the greater rigour towards their slaves,
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bycause it was a common prouerb among them, that looke how many slaues they had, so many enemyes they had:
Because it was a Common proverb among them, that look how many slaves they had, so many enemies they had:
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and that was by reason of their holding of them in awe by extreme force and violence,
and that was by reason of their holding of them in awe by extreme force and violence,
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as those are now adayes vppon the Sea, which are called Gallie slaues. And I haue alredy touched what & how excessiue o•trages were done vnto them.
as those Are now adays upon the Sea, which Are called Galley slaves. And I have already touched what & how excessive o•trages were done unto them.
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There was a great number of those bondfolke, and riche men had as it were halfe armies of them, insomuch that some had fyue thousand slaues in one house,
There was a great number of those bondfolke, and rich men had as it were half armies of them, insomuch that Some had fyue thousand slaves in one house,
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(49) sermon (DIV2)
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and that was the way too haue ones throte cut fyue thousand tymes, if there had not bin good heede taken too keepe them fettered.
and that was the Way too have ones throat Cut fyue thousand times, if there had not been good heed taken too keep them fettered.
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And this came of sin, as one mischeef tolleth on another, vntyll things bee come too vtter confuzion.
And this Come of since, as one mischief tolleth on Another, until things be come too utter confuzion.
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But if wee consider what the ryght or authority of maysters was, wee will alwayes say, it was a thing vttterly ageinst all order of nature.
But if we Consider what the right or Authority of masters was, we will always say, it was a thing utterly against all order of nature.
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For wee bee all fashyoned after the image of God, and therefore that a reasonable creature in whom God hath printed his marke, should bee put too such reproch, it was tootoo farre out of all square.
For we be all fashyoned After the image of God, and Therefore that a reasonable creature in whom God hath printed his mark, should be put too such reproach, it was tootoo Far out of all square.
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But such are the fruites of the disobedience and sin of our father Adam, that all things were turned topsiteruie.
But such Are the fruits of the disobedience and since of our father Adam, that all things were turned topsiteruie.
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Also on the other part, inasmuch as seruantes were in such subiection:
Also on the other part, inasmuch as Servants were in such subjection:
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it seemeth that if they could by any meanes plucke their neckes out of the collar, it ought too bee lawfull for them,
it seems that if they could by any means pluck their necks out of the collar, it ought too be lawful for them,
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and it was an honest excuce so too doo.
and it was an honest excuce so too do.
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But howsoeuer Seruantes fare, Saint Paule commaundeth them to obey their maysters, & too be subiect too them.
But howsoever Servants fare, Saint Paul commandeth them to obey their masters, & too be Subject too them.
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In deede he dooth also exhort the maysters not too abuse the power that was giuen them,
In deed he doth also exhort the masters not too abuse the power that was given them,
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nor too thinke that the thing which was graunted them by the Lawe of man, was so ryghtfull and vnparciall before God,
nor too think that the thing which was granted them by the Law of man, was so rightful and unpartial before God,
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as they could not bee blamed for it. Saint Paule then counselleth maysters too asswage the excesse of their superioritie:
as they could not be blamed for it. Saint Paul then counselleth masters too assuage the excess of their superiority:
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but yit will he haue their seruantes too submit themselues too it, and too beare the yoke that was so hard and heauy.
but yet will he have their Servants too submit themselves too it, and too bear the yoke that was so hard and heavy.
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Now it myght seeme that he did seruantes wrong therein, and that he should rather haue cried out ageinst the common abuse, that such outrage myght haue bin layd downe.
Now it might seem that he did Servants wrong therein, and that he should rather have cried out against the Common abuse, that such outrage might have been laid down.
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But we haue two principles to remember to restreyne vs from attempting of any chaunge.
But we have two principles to Remember to restrain us from attempting of any change.
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The one is, that forasmuch as it had bin Gods will too put maynkynd intoo confuzion,
The one is, that forasmuch as it had been God's will too put maynkynd into confuzion,
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and that all men both great and small should be put in mynd that Adam had peruerted the order of nature.
and that all men both great and small should be put in mind that Adam had perverted the order of nature.
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Therfore S. Paul counselleth seruantes to beare such subiection, assuring themselues that it commeth of God,
Therefore S. Paul counselleth Servants to bear such subjection, assuring themselves that it comes of God,
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and therefore that they must take it paciently.
and Therefore that they must take it patiently.
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The other is, that the Gospell serueth not too chaunge the common policies of the world,
The other is, that the Gospel serveth not too change the Common policies of the world,
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and too make Lawes that belong too the temporall state.
and too make Laws that belong too the temporal state.
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It is trew that Kings, Princes, and Magistrates ought alwayes too aske counsell at Gods mouth,
It is true that Kings, Princes, and Magistrates ought always too ask counsel At God's Mouth,
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and too frame themselues vntoo his word:
and too frame themselves unto his word:
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but yit for all that, our Lord hath giuen them libertie, too make such Lawes as they shall perceyue too bee meete and conuenient for the gouernment that is committed vntoo them,
but yet for all that, our Lord hath given them liberty, too make such Laws as they shall perceive too be meet and convenient for the government that is committed unto them,
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howbeeit they must call vppon God too giue them the spirit of wisedome and discretion,
howbeit they must call upon God too give them the Spirit of Wisdom and discretion,
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and bycause they bee not of abilitie too rule of themselues, they must take aduice and counsell at Gods woord.
and Because they be not of ability too Rule of themselves, they must take Advice and counsel At God's word.
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Yit notwithstanding, the doctrine of saluation, which is called the kingdome of heauen, and the thinges that belong too the brydling of vs in this world, that men may knowe how too behaue themselues one toowardes another, are sundrye thinges.
Yet notwithstanding, the Doctrine of salvation, which is called the Kingdom of heaven, and the things that belong too the brydling of us in this world, that men may know how too behave themselves one toowardes Another, Are sundry things.
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That therefore is the cause why Saint Paule left slauerye, bondage, or seruiship as it was.
That Therefore is the cause why Saint Paul left slavery, bondage, or seruiship as it was.
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And he exhorteth Seruants to doo their dewtie, in feare and trembling, that is too say, with all lowelinesse and reuerence:
And he exhorteth Servants to do their duty, in Fear and trembling, that is too say, with all Loveliness and Reverence:
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yea and hee addeth further, with singlenesse of hart, which he matcheth ageinst all the fyne slyghts and shifts wheruntoo the seruants and slaues of that tyme were too much giuen,
yea and he adds further, with singleness of heart, which he Matches against all the fine slyghts and shifts wheruntoo the Servants and slaves of that time were too much given,
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as is too bee seene in them that haue written of them, & haue set forth the maners and trade of lif which was in course and vse at those dayes.
as is to be seen in them that have written of them, & have Set forth the manners and trade of life which was in course and use At those days.
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And let vs mark first of all, that S. Paul thinks it not ynough for seruants too seeke the benefyte & profit of their maisters,
And let us mark First of all, that S. Paul thinks it not enough for Servants too seek the benefit & profit of their masters,
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and to be willing to obey them, and too be foreward in executing whatsoeuer is commaunded them:
and to be willing to obey them, and too be forward in executing whatsoever is commanded them:
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but he requyreth reuerence aboue all things, as I sayde afore.
but he requireth Reverence above all things, as I said afore.
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Let Seruants vnderstand, that although they should not bee inforced, nor chastized with whipping when they doo amisse,
Let Servants understand, that although they should not be enforced, nor Chastised with whipping when they do amiss,
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but that they had gentle and meeke masters:
but that they had gentle and meek Masters:
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yit notwithstanding they ought too beare paciently the state wherin they bee, assuring themselues that God alloweth of it,
yet notwithstanding they ought too bear patiently the state wherein they be, assuring themselves that God alloweth of it,
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and that the superioritie which their maysters haue ouer them, how hard and greeuous so euer it be, is neuerthelesse ordeyned and stablished of God.
and that the superiority which their masters have over them, how hard and grievous so ever it be, is nevertheless ordained and established of God.
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And that is the cause why he setteth downe the woord Singlenesse. For wee bee ouer wittie in seeking our owne aduauntage,
And that is the cause why he sets down the word Singleness. For we be over witty in seeking our own advantage,
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and there is none of vs all which is not a great doctor in matters concerning his owne profit.
and there is none of us all which is not a great Doctor in matters Concerning his own profit.
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Why should such a one (say wee) haue this prerogatiue aboue mee? What reason is there that I should bee bound too him in that ▪ Take mee the handicrafts men, that neuer knew word of learning,
Why should such a one (say we) have this prerogative above me? What reason is there that I should be bound too him in that ▪ Take me the handicrafts men, that never knew word of learning,
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and deale with them in dayly matters, and in things that may make with them,
and deal with them in daily matters, and in things that may make with them,
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and they bee so skilfull in debating their cace, that yee would take them too bee all men of lawe.
and they be so skilful in debating their case, that ye would take them too be all men of law.
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Forasmuch then as men are so wyly in seeking their owne commoditie and profit, too the hinderance of others:
Forasmuch then as men Are so wily in seeking their own commodity and profit, too the hindrance of Others:
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Saint Paule dooth purposely set downe singlenesse of hart, which serueth too sift all affections,
Saint Paul doth purposely Set down singleness of heart, which serveth too sift all affections,
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and too ouerthrowe all things that men can deuyze too hinder themselues from dooing of their dewties.
and too overthrown all things that men can deuyze too hinder themselves from doing of their duties.
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Now he setteth downe purposely (these woords:) As seruing the Lord: and it is the cheef foundation that wee haue too leane vntoo,
Now he sets down purposely (these words:) As serving the Lord: and it is the chief Foundation that we have too lean unto,
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when the cace concerneth the dooing of any dewtie towards men.
when the case concerns the doing of any duty towards men.
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For if wee sticke too creatures, wee wil say, Came wee not all out of the Ark of Noe? Why should he bee better esteemed than I? Is it meete that I should bee put vnder his feete? what reason is that:
For if we stick too creatures, we will say, Come we not all out of the Ark of Noah? Why should he be better esteemed than I? Is it meet that I should be put under his feet? what reason is that:
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And all the rest of the woords which wee heare euery day.
And all the rest of the words which we hear every day.
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For wee haue skill ynough too alledge exemption, and so little doo wee think our selues bound vnto others, that wee think all others bound vntoo vs. The mark therfore that al mē shoote at, is, that euery man would be a Lord,
For we have skill enough too allege exemption, and so little do we think our selves bound unto Others, that we think all Others bound unto us The mark Therefore that all men shoot At, is, that every man would be a Lord,
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and no man admit any subiection.
and no man admit any subjection.
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And so it would needs followe, that wee should bee as wyld beasts, or rather as doggs and Catts (as men say),
And so it would needs follow, that we should be as wild beasts, or rather as Dogs and Catts (as men say),
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vntill wee knew that God lyketh well of the seruis that wee doo too creatures. If wee bee not throughly perswaded of that, wee may well make some fayre countenances, and please men:
until we knew that God liketh well of the seruis that we do too creatures. If we be not thoroughly persuaded of that, we may well make Some fair countenances, and please men:
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but out mynd shall neuer bee ryght and well dispozed, vntill wee bee come to the poynt that wee know, that our Lord accepteth our seruis.
but out mind shall never be right and well dispozed, until we be come to the point that we know, that our Lord Accepteth our seruis.
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But there is yit one other cause that myght hinder vs, or rather coole vs in the discharge of our dewtie towards other men: and that is, mens vnthankfulnesse.
But there is yet one other cause that might hinder us, or rather cool us in the discharge of our duty towards other men: and that is, men's unthankfulness.
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For they whom wee pleasure, doo commonly 〈 ◊ 〉 vs no thank, but rather think that wee bee made for none other purpose but too serue them.
For they whom we pleasure, do commonly 〈 ◊ 〉 us no thank, but rather think that we be made for none other purpose but too serve them.
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When wee see them requyte our seruis so euill, it spyteth vs: and it were ynough too make vs leaue of altoogither.
When we see them requit our seruis so evil, it spyteth us: and it were enough too make us leave of altoogither.
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Now then it is needfull for vs too come backe too that which Saint Paule telleth vs:
Now then it is needful for us too come back too that which Saint Paul Telleth us:
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namly that God is aboue all degrees, and that he hauing superioritie ouer the world, will haue euery man imploy him self with all humblenesse,
namely that God is above all Degrees, and that he having superiority over the world, will have every man employ him self with all humbleness,
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and that all subiections which he hath ordeyned in the world, too remayne firme and vnuiolable.
and that all subjections which he hath ordained in the world, too remain firm and unvioable.
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This is the effect of the thing that Saint Paule telleth vs heere.
This is the Effect of the thing that Saint Paul Telleth us Here.
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Now first of all wee haue too mark the generall article which I come now to touch:
Now First of all we have too mark the general article which I come now to touch:
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which is, that whē we haue superiours ouer vs, we must not obey them as inforced, but bycause God hath ordeyned them,
which is, that when we have superiors over us, we must not obey them as enforced, but Because God hath ordained them,
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and there is no preheminence but of him, as Saint Paule declareth to the Romanes. It is trew that there he speaketh expressely of Princes and Magistrates:
and there is no pre-eminence but of him, as Saint Paul Declareth to the Romans. It is true that there he speaks expressly of Princes and Magistrates:
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but yit for all that, it extendeth too all authoritie, as too that which parentes haue ouer their children, husbandes ouer wyues, and Maysters ouer their seruantes.
but yet for all that, it extendeth too all Authority, as too that which Parents have over their children, Husbands over wives, and Masters over their Servants.
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Therefore wee must bee fully perswaded of this, that Gods intent is not that all men should bee shuffled toogither, (as it woulde come too passe,
Therefore we must be Fully persuaded of this, that God's intent is not that all men should be shuffled together, (as it would come too pass,
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if there were no restreynt,) but that some should rule and haue authoritie too commaund others,
if there were no restraint,) but that Some should Rule and have Authority too command Others,
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and that they which are vnder them, should obey.
and that they which Are under them, should obey.
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Then is it an vnreuocable sentence of God, wheruntoo wee must hold our selues and bee contented.
Then is it an unrevocable sentence of God, wheruntoo we must hold our selves and be contented.
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For if wee protest our selues too bee willing too obey God, and in the meane whyle will needs remoue all order that he hath set among vs:
For if we protest our selves too be willing too obey God, and in the mean while will needs remove all order that he hath Set among us:
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all that wee speake wyth our mouth is but hypocrisie.
all that we speak with our Mouth is but hypocrisy.
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Therefore wee must gyue a proofe of our humilitie too Godward, by our willyng and easye bearing of mans yoke which he hath layd vppon vs as it were his owne handes.
Therefore we must gyve a proof of our humility too Godward, by our willing and easy bearing of men yoke which he hath laid upon us as it were his own hands.
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Let that bee for one poynt.
Let that be for one point.
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Now (as I sayd) this comprehendeth all subiection, as well of people towardes Princes and Magistrates, of children towardes theyr parentes,
Now (as I said) this comprehendeth all subjection, as well of people towards Princes and Magistrates, of children towards their Parents,
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and of wyues towardes their husbandes: as also of seruantes towardes their maysters.
and of wives towards their Husbands: as also of Servants towards their masters.
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And when wee once haue that, it wyll bee easie for vs too withstand all the trubbles and incomberances that hinder vs,
And when we once have that, it will be easy for us too withstand all the Troubles and incomberances that hinder us,
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and turne vs away from our dewties.
and turn us away from our duties.
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For what is the cause that wee cannot submit our selues too Gods wyll? As I sayd, all these disputings are vnauaylable and fond,
For what is the cause that we cannot submit our selves too God's will? As I said, all these disputings Are unavailable and found,
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when a man shall say, Why am I bound too such a one? Why shoulde he holde his foote vppon my throte? Who hath giuen him more authoritie than mee? But seeyng God hath told vs that he will haue it so:
when a man shall say, Why am I bound too such a one? Why should he hold his foot upon my throat? Who hath given him more Authority than me? But seeing God hath told us that he will have it so:
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it behoueth vs too holde our peace.
it behooves us too hold our peace.
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Therfore if wee bee fully perswaded of it, wee shall be too froward if wee shewe not by our deedes that wee bee willing too please our God,
Therefore if we be Fully persuaded of it, we shall be too froward if we show not by our Deeds that we be willing too please our God,
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and too fulfill his good wyll.
and too fulfil his good will.
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For if a mayster haue a great multitude of folke in his house, he shall bee of sufficient authoritie too appoynt whom he listeth too haue the ouersyght of it, and they must be obeyed.
For if a master have a great multitude of folk in his house, he shall be of sufficient Authority too appoint whom he lists too have the ouersyght of it, and they must be obeyed.
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A Prince hath his officers, and they must commaund, and others must herken too them, and simply obey them.
A Prince hath his Officers, and they must command, and Others must harken too them, and simply obey them.
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And what is too bee doone then, when our God who is the souerein Lord and father,
And what is to be done then, when our God who is the sovereign Lord and father,
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& hath the ryght of preheminence and dominion ouer vs, will haue vs too obey such as he hath appoynted, without making any reply? For what can it boote too say the contrarie? Therefore (as I sayde) let vs print this counsell of Saint Paules throughly in our hartes, That when wee doo our dewtie willingly and vnfeynedly towardes those whom God hath set in authoritie ouer vs, wee serue God himself.
& hath the right of pre-eminence and dominion over us, will have us too obey such as he hath appointed, without making any reply? For what can it boot too say the contrary? Therefore (as I said) let us print this counsel of Saint Paul's thoroughly in our hearts, That when we do our duty willingly and vnfeynedly towards those whom God hath Set in Authority over us, we serve God himself.
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And soothly, without that mynd, all the vertewes that wee can haue in outward shewe too the worldward, shalbee but smoke,
And soothly, without that mind, all the Virtues that we can have in outward show too the worldward, shalbe but smoke,
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as yee shall see a number of men that pretend maruelously well, insomuch that they whō they serue, shall bee contented tootoo well with them.
as ye shall see a number of men that pretend marvelously well, insomuch that they whom they serve, shall be contented tootoo well with them.
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But although such dealing bee allowed among men: yit is it nothing woorth before God. And why? For God will bee honored at our handes:
But although such dealing be allowed among men: yet is it nothing worth before God. And why? For God will be honoured At our hands:
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He wyll haue men too inioy theyr ryght in such wyse, as nother he bee forgotten,
He will have men too enjoy their right in such wise, as neither he be forgotten,
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nor they as it were defaced.
nor they as it were defaced.
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Therefore if wee will but onely obey men, and despyze the thing which God will haue too bee as an acceptable sacrifyze too himselfe:
Therefore if we will but only obey men, and despyze the thing which God will have too bee as an acceptable sacrifyze too himself:
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what a dealing were that? Then let vs tend alwayes too him, and dedicate our selues too him.
what a dealing were that? Then let us tend always too him, and dedicate our selves too him.
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And forasmuch as it is hys will that wee should bee vnderlyngs, let vs beare that yoke willyngly,
And forasmuch as it is his will that we should be vnderlyngs, let us bear that yoke willingly,
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and with a free and vnslauishe or vnconstreyned mynd.
and with a free and vnslauishe or unconstrained mind.
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And for the same cause Saint Paule sayeth expresly, Let not your seruice bee eye seruice,
And for the same cause Saint Paul Saith expressly, Let not your service be eye service,
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as though yee sought too pleaze men. as though ye sought too pleaze men.
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And in very deede, they that play their pageantes so fayre (as they say) seeke eyther recompence,
And in very deed, they that play their pageants so fair (as they say) seek either recompense,
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or else too bee well interteyned and fed with the fattest, or else too haue greater wages,
or Else too be well entertained and fed with the Fattest, or Else too have greater wages,
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and afterward too haue some extraordinarye gift or reward when occasion serueth.
and afterwards too have Some extraordinary gift or reward when occasion serveth.
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That is the thing that men hunt for, when they haue not an eye vntoo God.
That is the thing that men hunt for, when they have not an eye unto God.
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But Saint Paule telleth vs, that although they whom we serue be so froward, as wee cannot tell how too content them,
But Saint Paul Telleth us, that although they whom we serve be so froward, as we cannot tell how too content them,
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and wee haue not any hope that euer wee shall get the valew of a button at their hands:
and we have not any hope that ever we shall get the value of a button At their hands:
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yit wee must neuerthelesse performe our dewties towards God.
yet we must nevertheless perform our duties towards God.
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And heere wee haue too gather, that in all things which God commaundeth vs, wee must not onely imploy our eyes, our feete, our handes,
And Here we have too gather, that in all things which God commandeth us, we must not only employ our eyes, our feet, our hands,
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and our armes (as they say:) but wee must begin with the inwar• affection.
and our arms (as they say:) but we must begin with the inwar• affection.
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Therefore when as Saint Paule sayeth, not vvith eye seruice: he sheweth vs, that if wee desyre that our Lord should allowe our serui••s as good and lawfull ▪ our hart must go foremost,
Therefore when as Saint Paul Saith, not with eye service: he shows us, that if we desire that our Lord should allow our serui••s as good and lawful ▪ our heart must go foremost,
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and guyde all our members, so as there bee no counterfetting:
and guide all our members, so as there be no counterfeiting:
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accordingly as it is sayd, that he regardeth faythfulnesse, that is too say, that wee should deale soundly, playnly, and substancially.
accordingly as it is said, that he Regardeth faithfulness, that is too say, that we should deal soundly, plainly, and substantially.
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Thus are all gay showes quyte dasht. For (as I sayd) there is grea•e pre•ence of vertew in many men,
Thus Are all gay shows quite dashed. For (as I said) there is grea•e pre•ence of virtue in many men,
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but God accounteth it euery whit as nothing, and in deede it is but hipo•risie. Therfore if wee will begin too serue God well, let vs learne too leaue dubblenesse:
but God accounteth it every whit as nothing, and in deed it is but hipo•risie. Therefore if we will begin too serve God well, let us Learn too leave dubblenesse:
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and that wee may buyld substan•ially, let vs alwayes lay that foundation, accordingly also as wee see how he had leuer too bee loued than feared.
and that we may build substan•ially, let us always lay that Foundation, accordingly also as we see how he had lever too be loved than feared.
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Trew it is that wee owe him reuerence, and that wee ought too tre•ble at his maiestie ▪ but yit when he sheweth vs the cheef thing which he ••quyreth,
True it is that we owe him Reverence, and that we ought too tre•ble At his majesty ▪ but yet when he shows us the chief thing which he ••quyreth,
j pn31 vbz cst pns12 vvb pno31 vvi, cc cst pns12 vmd av vvi p-acp po31 n1 ▪ cc-acp av c-crq pns31 vvz pno12 dt j-jn n1 r-crq pns31 vvz,
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and which pleaseth him best, he sayeth, What is it, O Israel, that thou shalt fynd in my Lawe, but that thou lo•e mee,
and which Pleases him best, he Saith, What is it, Oh Israel, that thou shalt find in my Law, but that thou lo•e me,
cc r-crq vvz pno31 av-js, pns31 vvz, q-crq vbz pn31, uh np1, cst pns21 vm2 vvi p-acp po11 n1, p-acp cst pns21 vvb pno11,
(49) sermon (DIV2)
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and sticke too mee? Seeing that our Lord requyreth this willing affection, and that wee should resort too him with a free and franke hart:
and stick too me? Seeing that our Lord requireth this willing affection, and that we should resort too him with a free and frank heart:
cc vvi av pno11? vvg cst po12 n1 vvz d j n1, cc cst pns12 vmd vvi av pno31 p-acp dt j cc j n1:
(49) sermon (DIV2)
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thinke wee that he accepteth aught at our handes, when wee come too him grudgingly & repyningly,
think we that he Accepteth aught At our hands, when we come too him grudgingly & repyningly,
vvb pns12 d pns31 vvz pi p-acp po12 n2, c-crq pns12 vvb av pno31 av-vvg cc av-jn,
(49) sermon (DIV2)
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13935
& yit pretend too maruelous earnes•nes towardes men? Howsoeuer the world go, wee will alwayes haue this backe nooke in vs, that wee would bee exempted from the obeying of God.
& yet pretend too marvelous earnes•nes towards men? Howsoever the world go, we will always have this back nook in us, that we would be exempted from the obeying of God.
cc av vvb av j n2 p-acp n2? c-acp dt n1 vvb, pns12 vmb av vhi d n1 n1 p-acp pno12, cst pns12 vmd vbi vvn p-acp dt vvg pp-f np1.
(49) sermon (DIV2)
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13936
Therfore we must take pleasure in his seruice, and it must be our ioy and delyght,
Therefore we must take pleasure in his service, and it must be our joy and delight,
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(49) sermon (DIV2)
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so as our bondage must be more sweete and lee•some too vs than all liberty, yea and than all the Realmes and Kingdomes of the world.
so as our bondage must be more sweet and lee•some too us than all liberty, yea and than all the Realms and Kingdoms of the world.
av c-acp po12 n1 vmb vbi av-dc j cc j av pno12 cs d n1, uh cc cs d dt n2 cc n2 pp-f dt n1.
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And Saint Paule sayeth expresly, Maysters as touching the flesh, bycause that among other •lyghtes of Satan wherewith he 〈 ◊ 〉 too trubble the world in old tyme,
And Saint Paul Saith expressly, Masters as touching the Flesh, Because that among other •lyghtes of Satan wherewith he 〈 ◊ 〉 too trubble the world in old time,
cc n1 np1 vvz av-j, ng1 c-acp vvg dt n1, c-acp d p-acp j-jn n2 pp-f np1 c-crq pns31 〈 sy 〉 av j-jn dt n1 p-acp j n1,
(49) sermon (DIV2)
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and also too make the doctrine of the Gospell hated:
and also too make the Doctrine of the Gospel hated:
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(49) sermon (DIV2)
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he did put this heresie intoo a number of mens heades, that if wee bee once spirituall, wee must no more bee subiect too any worldly and transitorie policie,
he did put this heresy into a number of men's Heads, that if we be once spiritual, we must no more bee Subject too any worldly and transitory policy,
pns31 vdd vvi d n1 p-acp dt n1 pp-f ng2 n2, cst cs pns12 vbb a-acp j, pns12 vmb av-dx dc n1 j-jn av d j cc j n1,
(49) sermon (DIV2)
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nother is that the state of Gods children.
neither is that the state of God's children.
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And wee also haue seene in our tyme a sort of seditious and mad headed people, which haue indeuered too abolish all principalities too take away taxes and impostes,
And we also have seen in our time a sort of seditious and mad headed people, which have indeuered too Abolah all principalities too take away Taxes and imposts,
cc pns12 av vhb vvn p-acp po12 n1 dt n1 pp-f j cc j j-vvn n1, r-crq vhb vvn av vvi d n2 av vvb av n2 cc n2,
(49) sermon (DIV2)
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and too make euery man mayster of himselfe, lyke myce in the chaffe, as they say.
and too make every man master of himself, like mice in the chaff, as they say.
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And they grounded themselues vppon this foundation, that in asmuch as God hath adopted vs too bee his children,
And they grounded themselves upon this Foundation, that in as as God hath adopted us too be his children,
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(49) sermon (DIV2)
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and the world is now renewed, too the intent wee should bee graffed intoo the bodye of our Lord Iesus Christ:
and the world is now renewed, too the intent we should be graffed into the body of our Lord Iesus christ:
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(49) sermon (DIV2)
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it is a thing ageinst reason, and contrary too all equytie, yea and euen ageinst the honour of God, that vnbeleeuers should reigne ouer vs,
it is a thing against reason, and contrary too all equity, yea and even against the honour of God, that unbelievers should Reign over us,
pn31 vbz dt n1 p-acp n1, cc j-jn av d n1, uh cc av p-acp dt n1 pp-f np1, cst n2 vmd vvi p-acp pno12,
(49) sermon (DIV2)
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13947
or that they which name themselues faythfull, should 〈 ◊ 〉 souerintie ouer their brethren and neyghboures.
or that they which name themselves faithful, should 〈 ◊ 〉 souerintie over their brothers and neighbours.
cc cst pns32 r-crq vvb px32 j, vmd 〈 sy 〉 j p-acp po32 n2 cc n2.
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Lo how the d•uell laboreth too driue it intoo mens heades, that the Gospell •onfoundeth all order in the world, too the intent that men should hate it & abhorre it.
Lo how the d•uell Laboureth too driven it into men's Heads, that the Gospel •onfoundeth all order in the world, too the intent that men should hate it & abhor it.
np1 c-crq dt n1 vvz av vvi pn31 p-acp ng2 n2, cst dt n1 vvz d n1 p-acp dt n1, av dt n1 cst n2 vmd vvi pn31 cc vvb pn31.
(49) sermon (DIV2)
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13949
Agein, too say that there is no man better than other, is a pleasant speech, and very fit too intyce a great number of folke.
Again, too say that there is no man better than other, is a pleasant speech, and very fit too intyce a great number of folk.
av, av vvb cst pc-acp vbz dx n1 av-jc cs j-jn, vbz dt j n1, cc av j av vvi dt j n1 pp-f n1.
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S. Paule therefore sayeth purposely, that although maysters 〈 … 〉 temporall authoritie, and that their superioritie dooth 〈 … 〉 the fleshe, that is too say, this present world, and this transitorye lyfe:
S. Paul Therefore Saith purposely, that although masters 〈 … 〉 temporal Authority, and that their superiority doth 〈 … 〉 the Flesh, that is too say, this present world, and this transitory life:
np1 np1 av vvz av, cst cs n2 〈 … 〉 j n1, cc cst po32 n1 vdz 〈 … 〉 dt n1, cst vbz av vvb, d j n1, cc d j n1:
(49) sermon (DIV2)
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13951
yit must they not bee defrauded of their ryght, nother did our Lorde Iesus Christ come too make a confuzed equalitie heere,
yet must they not be defrauded of their right, neither did our Lord Iesus christ come too make a confused equality Here,
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(49) sermon (DIV2)
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13952
so as it should not bee knowen who is great, and who is little, but too make euery man too hold himselfe quyietly in his calling, without looking lo•tyly,
so as it should not be known who is great, and who is little, but too make every man too hold himself quyietly in his calling, without looking lo•tyly,
av c-acp pn31 vmd xx vbi vvn r-crq vbz j, cc r-crq vbz j, cc-acp av vvi d n1 av vvi px31 av-jn p-acp po31 n-vvg, p-acp vvg av-j,
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as it is sayd in the Psalme.
as it is said in the Psalm.
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The way too make vs humble and meeke, is too haue an eye euery of vs too his owne calling,
The Way too make us humble and meek, is to have an eye every of us too his own calling,
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13955
so as the person that is aduaunced too authoritie and honour aboue others, bee not puffed vp with pryde and presumption for it,
so as the person that is advanced too Authority and honour above Others, be not puffed up with pride and presumption for it,
av c-acp dt n1 cst vbz vvn av n1 cc n1 p-acp n2-jn, vbb xx vvn a-acp p-acp n1 cc n1 p-acp pn31,
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but rather abace himselfe before God, assuring himselfe that he is dubble bound vntoo him,
but rather abase himself before God, assuring himself that he is double bound unto him,
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13957
for exalting him after that sort• and the meaner sort maynteyne themselues in their meannesse, without vsurping that which belongeth not too them.
for exalting him After that sort• and the meaner sort maintain themselves in their meanness, without usurping that which belongeth not too them.
p-acp vvg pno31 p-acp d n1 cc dt jc n1 vvi px32 p-acp po32 n1, p-acp vvg d r-crq vvz xx av pno32.
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13958
Lykewise the way for fathers too haue such obedience of their children as is requisite, is too treate them gently? that husbands also rule their wyues with all concord and freendlinesse:
Likewise the Way for Father's too have such Obedience of their children as is requisite, is too Treat them gently? that Husbands also Rule their wives with all concord and freendlinesse:
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(49) sermon (DIV2)
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13959
that Princes abuse not their subiectes as wretched beastes: and that 〈 ◊ 〉 deuoure not their 〈 ◊ 〉 too much:
that Princes abuse not their Subjects as wretched beasts: and that 〈 ◊ 〉 devour not their 〈 ◊ 〉 too much:
d n2 vvb xx po32 n2-jn p-acp j n2: cc cst 〈 sy 〉 vvi xx po32 〈 sy 〉 av av-d:
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and therwithall, that such as are the meanest sort too the worldward, consider that God hath set them in that state,
and therewithal, that such as Are the Meanest sort too the worldward, Consider that God hath Set them in that state,
cc av, cst d c-acp vbr dt js n1 av dt n1, vvb cst np1 vhz vvn pno32 p-acp d n1,
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13961
as though he had appoynted them their place there with his owne hand. Therfore let not the common sort aduaunce them selues, but bee contented with their state.
as though he had appointed them their place there with his own hand. Therefore let not the Common sort advance them selves, but be contented with their state.
c-acp cs pns31 vhd vvn pno32 po32 n1 a-acp p-acp po31 d n1. av vvb xx dt j n1 vvi pno32 n2, cc-acp vbi vvn p-acp po32 n1.
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That (say I) is the cause why Saint Paule setteth downe this saying expresly, as touching the flesh. It was not too bring maysters in contempt for reygning ouer their slaues,
That (say I) is the cause why Saint Paul sets down this saying expressly, as touching the Flesh. It was not too bring masters in contempt for reigning over their slaves,
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13963
but too preuent all obiections that men myght alledge, when they would seeke priuiledge too exempt themselues from obedience too God,
but too prevent all objections that men might allege, when they would seek privilege too exempt themselves from Obedience too God,
cc-acp av vvi d n2 cst n2 vmd vvi, c-crq pns32 vmd vvi n1 av vvi px32 p-acp n1 av np1,
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and too all order that he hath set.
and too all order that he hath Set.
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13965
And therewith all hee dooeth vs too vnderstande also, that the same subiection is no preiudice too the faythfull,
And therewith all he doth us too understand also, that the same subjection is no prejudice too the faithful,
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but that they may continew still in full libertie, as in respect of their soules. For the diuell vseth that colour also.
but that they may continue still in full liberty, as in respect of their Souls. For the Devil uses that colour also.
cc-acp cst pns32 vmb vvi av p-acp j n1, c-acp p-acp n1 pp-f po32 n2. p-acp dt n1 vvz d n1 av.
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What (sayeth he)? Seeing that our Lord Iesus Christ hath shed his blud too purchace vs freedome,
What (Saith he)? Seeing that our Lord Iesus christ hath shed his blood too purchase us freedom,
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why should wee not continew in it? Yea, but Saint Paule answereth theruntoo, (as he hath doone with more large circumstance in the fifth Chapter of the first Epistle too the Corinthians:) that the bondage which wee yeeld too our superiours, is alonly as touching the flesh,
why should we not continue in it? Yea, but Saint Paul Answers theruntoo, (as he hath done with more large circumstance in the fifth Chapter of the First Epistle too the Corinthians:) that the bondage which we yield too our superiors, is alonely as touching the Flesh,
q-crq vmd pns12 xx vvi p-acp pn31? uh, cc-acp n1 np1 vvz av, (c-acp pns31 vhz vdn p-acp dc j n1 p-acp dt ord n1 pp-f dt ord n1 av dt njp2:) cst dt n1 r-crq pns12 vvb av po12 n2-jn, vbz av-j p-acp vvg dt n1,
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and that our soules and consciences ceasse not too bee alwayes frank and free before God.
and that our Souls and Consciences cease not too be always frank and free before God.
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And therfore it is a chyldish ob•ection, too say, that seeing our Lord Iesus Christ hath set vs free,
And Therefore it is a chyldish ob•ection, too say, that seeing our Lord Iesus christ hath Set us free,
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why should men make vs bond? He hath not set vs free as touching our bodyes,
why should men make us bound? He hath not Set us free as touching our bodies,
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for it is his will that there should bee principalities and Lordshippes still in the world:
for it is his will that there should be principalities and Lordships still in the world:
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which cannot bee, but that some must be subiect, and othersome haue preheminence and authoritie.
which cannot be, but that Some must be Subject, and Othersome have pre-eminence and Authority.
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For asmuch then as our Lord hath so distinguished the twoo gouernmentes of the bodie and of the soule,
For as then as our Lord hath so distinguished the twoo governments of the body and of the soul,
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and that the one is spirituall, and too bee gouerned by his word, as in respect of our walking before him too atteyne to the kingdome of heauen:
and that the one is spiritual, and too be governed by his word, as in respect of our walking before him too attain to the Kingdom of heaven:
cc cst dt pi vbz j, cc av vbi vvn p-acp po31 n1, c-acp p-acp n1 pp-f po12 n-vvg p-acp pno31 av vvi p-acp dt n1 pp-f n1:
(49) sermon (DIV2)
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but when it commeth too the behauing of ou• selues towards men, which are of our owne bodie,
but when it comes too the behaving of ou• selves towards men, which Are of our own body,
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then wee must learne too frame our selues too all good policie:
then we must Learn too frame our selves too all good policy:
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let vs assure our selues that yit for all that, our state is no whit woorse •efore God,
let us assure our selves that yet for all that, our state is no whit Worse •efore God,
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than if wee were Kings and Princes, and all 〈 ◊ 〉 •rembled before vs. Yea and the things which wee doo hart•ly in seruing of creatures, doo turne so much the more to the exalting & magnifying of God.
than if we were Kings and Princes, and all 〈 ◊ 〉 •rembled before us Yea and the things which we do hart•ly in serving of creatures, do turn so much the more to the exalting & magnifying of God.
cs cs pns12 vbdr n2 cc n2, cc d 〈 sy 〉 vvd p-acp pno12 uh cc dt n2 r-crq pns12 vdb vvi p-acp vvg pp-f n2, vdb vvi av av-d dt av-dc p-acp dt n-vvg cc vvg pp-f np1.
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13980
For needs must he bee a man of noble mynd, which can stoope so lowe as too obey willingly, (not regarding) how great,
For needs must he be a man of noble mind, which can stoop so low as too obey willingly, (not regarding) how great,
p-acp av vmb pns31 vbb dt n1 pp-f j n1, r-crq vmb vvi av av-j c-acp av vvi av-j, (xx vvg) q-crq j,
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how skilfull, nor how riche so 〈 … 〉 chaunge their state: for wee see how Saint Paule hath cut of all occasion of such dealing.
how skilful, nor how rich so 〈 … 〉 change their state: for we see how Saint Paul hath Cut of all occasion of such dealing.
c-crq j, ccx c-crq j av 〈 … 〉 vvi po32 n1: c-acp pns12 vvb c-crq n1 np1 vhz vvn pp-f d n1 pp-f d n-vvg.
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13982
And therfore let vs learne by that which is told vs heere, that first and formest wee must haue God as it were fastened before our eyes,
And Therefore let us Learn by that which is told us Here, that First and formest we must have God as it were fastened before our eyes,
cc av vvb pno12 vvi p-acp d r-crq vbz vvn pno12 av, cst ord cc js pns12 vmb vhi np1 p-acp pn31 vbdr vvn p-acp po12 n2,
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and knowe that he hath set vs in this world too serue one another in such sort,
and know that he hath Set us in this world too serve one Another in such sort,
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13984
as wee must notwithstanding liue toogither in all humilitie, and not disdeyne too doo our dewtie euen towards such as are not so sufficient as wee could wish,
as we must notwithstanding live together in all humility, and not disdain too do our duty even towards such as Are not so sufficient as we could wish,
c-acp pns12 vmb a-acp vvi av p-acp d n1, cc xx vvi av vdi po12 n1 av p-acp d c-acp vbr xx av j c-acp pns12 vmd vvi,
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& as wee take our selues too bee.
& as we take our selves too be.
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13986
Bee wee once at that poynt, it is certein that wee will euery of vs submit our selues willingly according too the state that God calleth vs too,
Bee we once At that point, it is certain that we will every of us submit our selves willingly according too the state that God calls us too,
n1 pns12 a-acp p-acp d n1, pn31 vbz j cst pns12 vmb d pp-f pno12 vvi po12 n2 av-j vvg av dt n1 cst np1 vvz pno12 av,
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and hold our selues in the place where he hath put vs.
and hold our selves in the place where he hath put us
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Now if Saint Paule would that the Slaues of his tyme should be so obedient too their maysters, there is lesse excuce in these dayes, for Seruants that take wages.
Now if Saint Paul would that the Slaves of his time should be so obedient too their masters, there is less excuce in these days, for Servants that take wages.
av cs n1 np1 vmd d dt n2 pp-f po31 n1 vmd vbi av j av po32 n2, pc-acp vbz dc n1 p-acp d n2, c-acp n2 cst vvb n2.
(49) sermon (DIV2)
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13989
Let vs compare the one with the other.
Let us compare the one with the other.
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13990
Those poore soules (as I tolde you before) were handled so rigorously, that their maysters myght imprizon them, put them in the stocks, racke them, dismember them, mayme them, yea and kill them.
Those poor Souls (as I told you before) were handled so rigorously, that their masters might imprizon them, put them in the stocks, rack them, dismember them, maim them, yea and kill them.
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13991
It was a greeuous cace, and yit were they bound too it for lyfe and death.
It was a grievous case, and yet were they bound too it for life and death.
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13992
There was no limitation of terme but only among the Iewes, among whom God had appoynted a terme. There was no limitation of term but only among the Iewes, among whom God had appointed a term.
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13993
But the common and generall lawe of all nations was, that bond folks with their children should continew bond for euer,
But the Common and general law of all Nations was, that bound folks with their children should continue bound for ever,
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13994
so as the father had no more ryght too his owne chyld, that a horse (as yee would say) or any other beast had ouer the young ones that came of their seede.
so as the father had no more right too his own child, that a horse (as ye would say) or any other beast had over the young ones that Come of their seed.
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And was not such a state as bad as a hundred deathes? Yis:
And was not such a state as bad as a hundred deaths? Yis:
np1 vbds xx d dt n1 c-acp j c-acp dt crd n2? np1:
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for man dooth alwayes couet libertie, and too take his ease, and too eate his bread with quietnesse:
for man doth always covet liberty, and too take his ease, and too eat his bred with quietness:
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and those wretched slaues had not a bit of bread at their owne appoyntment. As touching their persons, they were woorse than Captyues, as I sayd afore.
and those wretched slaves had not a bit of bred At their own appointment. As touching their Persons, they were Worse than Captyues, as I said afore.
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And yit for all this, God willeth and commaundeth streytly, that they should beare this state paciently,
And yet for all this, God wills and commandeth streytly, that they should bear this state patiently,
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and performe their dewties faythfully, and fall too it with a free and cheerly hart.
and perform their duties faithfully, and fallen too it with a free and cheerly heart.
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Now what is too bee sayd of hyred seruants, which may warne themselues away, and haue their wages payd them when they haue serued out their yeere,
Now what is to be said of hired Servants, which may warn themselves away, and have their wages paid them when they have served out their year,
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14001
and are vsed and treated much more gently and liberally than those poore slaues were? For they were fayne too labour euery one in his trade and craft, they earned their bread, they drunk water many a tyme scarce their fill,
and Are used and treated much more gently and liberally than those poor slaves were? For they were fain too labour every one in his trade and craft, they earned their bred, they drunk water many a time scarce their fill,
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14002
and they were shet vp in Cabanes, where they were inforced too doo their taskes.
and they were shet up in Cabanes, where they were enforced to do their tasks.
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14003
Then if Serua•tes now adaye• can not stoope so lowe as too beare the state that God hath layd vppon their backes:
Then if Serua•tes now adaye• can not stoop so low as too bear the state that God hath laid upon their backs:
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it is certein that they be tootoo vnexcuzable. As much is to be sayd of subiectes towardes their Magistrates.
it is certain that they be tootoo vnexcuzable. As much is to be said of Subjects towards their Magistrates.
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14005
Therfore inasmuch as we see that our Lord spareth vs:
Therefore inasmuch as we see that our Lord spares us:
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wee bee so much the more bound too the subiection which S. Paule speakes of heere.
we be so much the more bound too the subjection which S. Paul speaks of Here.
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14007
Furthermore wee haue too wey yit agein the woordes where he speaketh of franke and free harted willingnesse.
Furthermore we have too weigh yet again the words where he speaks of frank and free hearted willingness.
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14008
For it is impossible for vs too fynd any tast or sauour in our state or calling, of what sorte so euer it bee,
For it is impossible for us too find any taste or savour in our state or calling, of what sort so ever it be,
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except wee knowe it bee for our benefyte and welfare. For we can reape no great profit of the seruing of Creatures.
except we know it be for our benefit and welfare. For we can reap no great profit of the serving of Creatures.
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14010
Wee must therefore resort alwayes too our God, and ame at this marke, namely that seeyng he hath bin so good and gracious too vs as too set vs in this world,
we must Therefore resort always too our God, and ame At this mark, namely that seeing he hath been so good and gracious too us as too Set us in this world,
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and too maynteyne vs heere, and too shewe himselfe so good a father towardes vs, that all that euer wee haue, dooth come of him:
and too maintain us Here, and too show himself so good a father towards us, that all that ever we have, doth come of him:
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14012
wee must shewe the reuerence which wee beare too his maiestie, and labour too please him in such wyse,
we must show the Reverence which we bear too his majesty, and labour too please him in such wise,
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as wee sticke not too bee subiect too men, nor take it in greefe or in scorne.
as we stick not too be Subject too men, nor take it in grief or in scorn.
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14014
So shall our state bee greatly sweetened, when wee know that God accepteth it in good woorth at our handes.
So shall our state be greatly sweetened, when we know that God Accepteth it in good worth At our hands.
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14015
And that also is the cause why he setteth these things as one ageinst another: not too shewe any contrarietie, but rather too accord them toogither.
And that also is the cause why he sets these things as one against Another: not too show any contrariety, but rather too accord them together.
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For he sayeth, that wee must serue God on the behalfe of our maysters, with all willingnesse:
For he Saith, that we must serve God on the behalf of our masters, with all willingness:
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and afterwarde setteth downe Gods will on the other syde.
and afterward sets down God's will on the other side.
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14018
Then is it a very good melodie which answereth very well, that wee should know how it is Gods wyll, that seruantes should obey their maysters.
Then is it a very good melody which Answers very well, that we should know how it is God's will, that Servants should obey their masters.
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14019
And this will of Gods must dispatch all obiections that myght hinder vs or stop vs. When the diuell tempteth vs too thinke any thing straunge that is commaunded vs, he intyceth vs too our destruction.
And this will of God's must dispatch all objections that might hinder us or stop us When the Devil tempts us too think any thing strange that is commanded us, he intyceth us too our destruction.
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14020
Now then, let vs take Gods wyll as our souereine welfare and perfect happinesse, assuring our selues, that howsoeuer wee bee handled at his hand,
Now then, let us take God's will as our sovereign welfare and perfect happiness, assuring our selves, that howsoever we be handled At his hand,
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yit he loueth vs styll, and hath an eye too that which is good for vs. Let that serue for one poynt.
yet he loves us still, and hath an eye too that which is good for us Let that serve for one point.
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And if wee haue such perswasion well rooted in our hartes, it is certein that this willingnesse which S. Paule speaketh of will follow with it,
And if we have such persuasion well rooted in our hearts, it is certain that this willingness which S. Paul speaks of will follow with it,
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14023
so as wee shall fynde no lothnesse in our selues, too grudge ageinst it, as wee see they doo which are inforced to doo things ageinst their wils:
so as we shall find no loathness in our selves, too grudge against it, as we see they do which Are enforced to do things against their wills:
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for they grunt at it, and although they dare not bee aknowen of it, yit their hartes are fell,
for they grunt At it, and although they Dare not be aknowen of it, yet their hearts Are fell,
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and there is nothing but rancor in them.
and there is nothing but rancour in them.
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Therefore Saint Paule setteth downe willingnesse, that is too say, that wee should doo all thinges with a good will and freely.
Therefore Saint Paul sets down willingness, that is too say, that we should do all things with a good will and freely.
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And so shall we make our state lee•some and pleasant. For as for them that doo nothing but by force and constreynt:
And so shall we make our state lee•some and pleasant. For as for them that do nothing but by force and constraint:
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14028
they cannot eschew the necessitie of obeying, and yit in the meane whyle they bee tormenters too themselues,
they cannot eschew the necessity of obeying, and yet in the mean while they be tormenters too themselves,
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and woorke themselues more spyte then they could receyue by all the sorrowes that they can alledge.
and work themselves more spite then they could receive by all the sorrows that they can allege.
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14030
For when wee bee handled roughly by our maysters, superiors, and Magistrates:
For when we be handled roughly by our masters, superiors, and Magistrates:
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14031
yit if wee bee sure that God accepteth our seruice, it asswageth all the greef that wee can conceyue,
yet if we be sure that God Accepteth our service, it assuageth all the grief that we can conceive,
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14032
so that when wee haue doone our dewtie, wee take our repaste with praysing of God, wee take our rest as a releefe that he giueth vs for our infirmities,
so that when we have done our duty, we take our repast with praising of God, we take our rest as a relief that he gives us for our infirmities,
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and besydes this wee wyll euer haue an eye too the heauenly lyfe, and take corage at it too walke on,
and besides this we will ever have an eye too the heavenly life, and take courage At it too walk on,
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775
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14034
though wee haue neuer so many stoppes.
though we have never so many stops.
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14035
Yee see then that Gods children shall alwayes make a hundred tymes better market, when they doo their dewtie in seruing God freely:
Ye see then that God's children shall always make a hundred times better market, when they do their duty in serving God freely:
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14036
than they that go too it as though nyne men hild them, (as they say) and discharge it very coldly with grudging and repyning.
than they that go too it as though nyne men held them, (as they say) and discharge it very coldly with grudging and repining.
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14037
Furthermore let vs marke, that Saint Paule heere bringeth vs three tymes backe vntoo God and too our Lord Iesus Christ:
Furthermore let us mark, that Saint Paul Here brings us three times back unto God and too our Lord Iesus christ:
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14038
and that is too rid vs of this imagination which wee myght conceyue, that if other men misbehaue themselues towardes vs, the bond is broken too vs,
and that is too rid us of this imagination which we might conceive, that if other men misbehave themselves towards us, the bound is broken too us,
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and therefore that wee may exempt our selues from subiection if wee can.
and Therefore that we may exempt our selves from subjection if we can.
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14040
As for example, if a seruant haue a mayster that is too rigorous and froward, he thinkes with himselfe,
As for Exampl, if a servant have a master that is too rigorous and froward, he thinks with himself,
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14041
why? What doo I? And so, seruantes thinke themselues halfe quit, if their maisters performe not their dewties towardes them.
why? What do I? And so, Servants think themselves half quit, if their masters perform not their duties towards them.
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14042
But S. Paule declareth expressely, that although maysters be so cruell as they doo by no meanes spare such as are vnder their hand:
But S. Paul Declareth expressly, that although masters be so cruel as they do by no means spare such as Are under their hand:
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14043
yit is not their superioritie diminished therby. Trew it is, that in respect of themselues such maisters are vnwoorthie too haue authoritie, as wee shall see hereafter.
yet is not their superiority diminished thereby. True it is, that in respect of themselves such masters Are unworthy too have Authority, as we shall see hereafter.
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14044
But yit for all that, he that is the inferiour must holde himselfe styll vnder the yoke,
But yet for all that, he that is the inferior must hold himself still under the yoke,
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14045
bycause he sees that God hath so ordeyned it. That is the effect of the thing which wee haue too beare in mynd.
Because he sees that God hath so ordained it. That is the Effect of the thing which we have too bear in mind.
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14046
And on the other syde, Saint Paul forgetteth not seruants, that he should not procure them their right,
And on the other side, Saint Paul forgetteth not Servants, that he should not procure them their right,
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777
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and that which belongeth too them.
and that which belongeth too them.
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14048
For he commaundeth maysters too doo the lyke too them, not as ma•e and matelyke (as they say) but so as maisters consider, that although though the ciuill lawes lay the brydle looce in their necks,
For he commandeth masters too do the like too them, not as ma•e and matelyke (as they say) but so as masters Consider, that although though the civil laws lay the bridle lose in their necks,
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14049
yit dooth not God graunt them leaue too doo what they list, but speaketh as well for the one as for the other:
yet doth not God grant them leave too do what they list, but speaks as well for the one as for the other:
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14050
which thing wee must beare well in mynd.
which thing we must bear well in mind.
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777
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14051
Now for the maysters he giueth this rule, namely that they must looke well about them how they rule,
Now for the masters he gives this Rule, namely that they must look well about them how they Rule,
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(49) sermon (DIV2)
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bycause they haue a common mayster in heauen, who accepteth no persons.
Because they have a Common master in heaven, who Accepteth no Persons.
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As touching Seruants, he sayeth, my freends, though yee haue not such recompence in this worlde as yee would desyre:
As touching Servants, he Saith, my Friends, though ye have not such recompense in this world as ye would desire:
p-acp vvg n2, pns31 vvz, po11 n2, cs pn22 vhb xx d n1 p-acp d n1 c-acp pn22 vmd vvi:
(49) sermon (DIV2)
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let it suffyze you that God accounteth you not as slaues.
let it suffyze you that God accounteth you not as slaves.
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(49) sermon (DIV2)
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It is trewe that yee bee despyzed too the worldwarde, but you haue your inheritaunce in heauen,
It is true that ye be despyzed too the worldward, but you have your inheritance in heaven,
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(49) sermon (DIV2)
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and our Lord accepteth your seruis, and yee shall haue your reward payd you as well as if yee were Kinges and Princes.
and our Lord Accepteth your seruis, and ye shall have your reward paid you as well as if ye were Kings and Princes.
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(49) sermon (DIV2)
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That is the thing which wee haue too remember heere. In deede the tyme will not serue for the whole discourse of it:
That is the thing which we have too Remember Here. In deed the time will not serve for the Whole discourse of it:
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(49) sermon (DIV2)
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but yit wee see, that first Saint Paule ment not too currye fauor with the greate and riche sort, by maynteyning their ryght ageinst their slaues:
but yet we see, that First Saint Paul meant not too curry favour with the great and rich sort, by maintaining their right against their slaves:
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& also that he laboreth on the other syde, too bring those too lowelinesse and meeknesse, which otherwyse myght haue aduaunced themselues too much.
& also that he Laboureth on the other side, too bring those too Loveliness and meekness, which otherwise might have advanced themselves too much.
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14060
And the same order ought too bee obserued by such as haue charge in the Churche,
And the same order ought too be observed by such as have charge in the Church,
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& are ministers of Gods word: namely that they spare nother great nor small, but tell euery man his dewtie.
& Are Ministers of God's word: namely that they spare neither great nor small, but tell every man his duty.
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For sith there is no accepting of persons before God:
For sith there is no accepting of Persons before God:
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his woord must bee handled roundly, and wee must not bee dismayed at the hyghnesse and authoritie of such as are in estimation among men.
his word must be handled roundly, and we must not be dismayed At the highness and Authority of such as Are in estimation among men.
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For seeing it is God that speaketh, his woord must pull downe all loftinesse, according as Saint Paule speaketh in the second too the Corinthians, where he sayth, that commission is giuen too all Shepherds and ministers of the Gospell, too pull downe the pryde of men,
For seeing it is God that speaks, his word must pull down all loftiness, according as Saint Paul speaks in the second too the Corinthians, where he say, that commission is given too all Shepherd's and Ministers of the Gospel, too pull down the pride of men,
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(49) sermon (DIV2)
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and too subdew their ouer loftinesse, when they will needs exalt themselues ageinst our Lord Iesus Christ,
and too subdue their over loftiness, when they will needs exalt themselves against our Lord Iesus christ,
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14066
and step vp ageinst his doctrine, so as they wil not submit themselues too his yoke.
and step up against his Doctrine, so as they will not submit themselves too his yoke.
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The way then for ministers of Gods woord too discharge their office faythfully, is too exhort the meaner sort too doo their dewtie,
The Way then for Ministers of God's word too discharge their office faithfully, is too exhort the meaner sort too do their duty,
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and the poore and oppressed too beare their state paciently without replying, howsoeuer they fare, and without grudging ageinst men, bycause that in so dooing they should rebell ageinst God.
and the poor and oppressed too bear their state patiently without replying, howsoever they fare, and without grudging against men, Because that in so doing they should rebel against God.
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(49) sermon (DIV2)
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But on the other syde also he telleth the greate ones, that they must not be as beasts that deuoure others,
But on the other side also he Telleth the great ones, that they must not be as beasts that devour Others,
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and eate them vp, but that they must behaue themselues vpryghtly.
and eat them up, but that they must behave themselves vpryghtly.
cc vvi pno32 a-acp, cc-acp cst pns32 vmb vvi px32 av-j.
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And in deede euen the heathen men themselues, when they listed too speake according too naturall equitie, declared that euen at that tyme it became not the maysters too abuze the authoritie which they had ouer their seruants:
And in deed even the heathen men themselves, when they listed too speak according too natural equity, declared that even At that time it became not the masters too abuze the Authority which they had over their Servants:
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(49) sermon (DIV2)
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and these were their woords, that bondmen and slaues ought to be hild as Hyrelinges that were interteyned by the day.
and these were their words, that bondmen and slaves ought to be held as Hirelings that were entertained by the day.
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Sith the Paymins spake so, without hauing any other vnderstanding than their moother wit auorded them:
Sith the Paymins spoke so, without having any other understanding than their mother wit auorded them:
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(49) sermon (DIV2)
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what excuce is there now adayes for such as are trayned vp in Gods schoole, where there is a brotherhood betweene both greate and small,
what excuce is there now adays for such as Are trained up in God's school, where there is a brotherhood between both great and small,
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(49) sermon (DIV2)
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and where the maysters ought too become fellowlie with their seruants, bycause they haue all one hope of the endlesse lyfe? If they that haue power aboue others, will needs set their feete vppon their throts by abu•ing the ryght of their authoritie:
and where the masters ought too become fellowlie with their Servants, Because they have all one hope of the endless life? If they that have power above Others, will needs Set their feet upon their throats by abu•ing the right of their Authority:
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(49) sermon (DIV2)
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what a thing is it? So then, so much the more ought both the one and the other sort of vs, too think how too walk in our owne state and calling:
what a thing is it? So then, so much the more ought both the one and the other sort of us, too think how too walk in our own state and calling:
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so as the inferiour sort grudge not that our Lord suffereth them too bee abandoned too so many wrongs too this worldward,
so as the inferior sort grudge not that our Lord suffers them too be abandoned too so many wrongs too this worldward,
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(49) sermon (DIV2)
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and too bee so mocked and scorned:
and too be so mocked and scorned:
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but that although they should indure a hundred tymes as much, yit they repyne not ageinst God,
but that although they should endure a hundred times as much, yet they repine not against God,
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bycause it were but a kicking ageinst the spurre:
Because it were but a kicking against the spur:
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(49) sermon (DIV2)
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And the greater sort also doo the lyke, that is too say, that they consider, that the neerer God hath drawen them too himselfe in giuing them preheminence, the more will he also haue them too fashyon themselues too his image and lykenesse.
And the greater sort also do the like, that is too say, that they Consider, that the nearer God hath drawn them too himself in giving them pre-eminence, the more will he also have them too fashion themselves too his image and likeness.
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(49) sermon (DIV2)
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And what shall wee fynd in God but goodnesse? according as wee see that throughout all the Scripture he is called the fountaine of all lowelinesse, gentlenesse, and mercy.
And what shall we find in God but Goodness? according as we see that throughout all the Scripture he is called the fountain of all Loveliness, gentleness, and mercy.
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(49) sermon (DIV2)
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And therefore let such as are in degree of honour thinke cheefely theruppon.
And Therefore let such as Are in degree of honour think chiefly thereupon.
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For it is certein, that if they discharge not their dewtie, they shall pay full deerely for that they haue bin so honorable in the world,
For it is certain, that if they discharge not their duty, they shall pay full dearly for that they have been so honourable in the world,
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(49) sermon (DIV2)
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and yit abuzed the singular benefyte of God.
and yet abuzed the singular benefit of God.
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And (as I sayd afore) bycause both the one and the other are hard too bee brought too conformitie:
And (as I said afore) Because both the one and the other Are hard too be brought too conformity:
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insomuch that they which are oppressed, cannot refreyne grudging, but are prouoked too breake all bondes:
insomuch that they which Are oppressed, cannot refreyne grudging, but Are provoked too break all bonds:
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Let them be hild in awe by Gods woord, and by earnest exhortations.
Let them be held in awe by God's word, and by earnest exhortations.
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(49) sermon (DIV2)
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And let the great ones also bee subdewed, that they forget not God as they are woont too doo.
And let the great ones also be subdued, that they forget not God as they Are wont to do.
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For they ouershoote themselues so farre, as to thinke they bee no more mortall men.
For they overshoot themselves so Far, as to think they be no more Mortal men.
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And it is certein, that if men bethinke themselues well of their owne state, and view themselues in the persons of the meanest, it will leade them too humilitie.
And it is certain, that if men bethink themselves well of their own state, and view themselves in the Persons of the Meanest, it will lead them too humility.
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(49) sermon (DIV2)
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So then, Gods woord must haue his course in this cace, too brydle as well the one as the other, that wee may lyue in such sort euery man according too his calling,
So then, God's word must have his course in this case, too bridle as well the one as the other, that we may live in such sort every man according too his calling,
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(49) sermon (DIV2)
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14093
as God may bee quietly obeyed, and wee in herkening too his voyce, desyre nothing but too performe our dewtie towardes him,
as God may be quietly obeyed, and we in Harkening too his voice, desire nothing but too perform our duty towards him,
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(49) sermon (DIV2)
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14094
and towardes all creatures, vntyll wee bee come too the euerlastyng kingdome, where wee shall bee parttakers both of his glory,
and towards all creatures, until we be come too the everlasting Kingdom, where we shall be partakers both of his glory,
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(49) sermon (DIV2)
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and of his maiestie, and of all the good things that are in him.
and of his majesty, and of all the good things that Are in him.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our sinnes, praying him to voutsafe to touch vs with trew and lyuely repentance, that wee may bee so sorie for offending of him,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Sins, praying him to vouchsafe to touch us with true and lively Repentance, that we may be so sorry for offending of him,
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(49) sermon (DIV2)
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so as wee may not quayle in any incounter, but that the Diuell may bee confounded,
so as we may not quail in any encounter, but that the devil may be confounded,
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(51) sermon (DIV2)
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as it may make vs too hate our vyces, and too craue pardon of them at his hand, too the intent he may gouerne vs by his holy spirit,
as it may make us too hate our vices, and too crave pardon of them At his hand, too the intent he may govern us by his holy Spirit,
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(49) sermon (DIV2)
779
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14098
and make vs too liue according too his holy commaundements, and beare with our weakenesse, vntyll hee haue rid vs quyte and cleane of it.
and make us too live according too his holy Commandments, and bear with our weakness, until he have rid us quite and clean of it.
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And so let vs all saye, Almyghtie God heauenly father. &c.
And so let us all say, Almighty God heavenly father. etc.
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(49) sermon (DIV2)
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14100
The.xlv. Sermon, which is the third vppon the sixth Chapter.
The xlv Sermon, which is the third upon the sixth Chapter.
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(50) sermon (DIV2)
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10. Moreouer my brethren, bee strong in the Lord, and in the mightinesse of his povver.
10. Moreover my brothers, be strong in the Lord, and in the mightiness of his power.
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(50) sermon (DIV2)
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14102
11. Put on the complet harnesse of God, that yee may stand out ageinst the assaultes of the diuell.
11. Put on the complete harness of God, that ye may stand out against the assaults of the Devil.
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12. For our vvrestling is not ageinst fleshe and blud, but ageinst Principalities, ageinst Povvers, ageinst the Lordes of the vvorld, (euen) the rulers of the darknesse of this world, (and) ageinst the spirituall vvickednesses vvhich are in the heauenly places.
12. For our wrestling is not against Flesh and blood, but against Principalities, against Powers, against the lords of the world, (even) the Rulers of the darkness of this world, (and) against the spiritual Wickednesses which Are in the heavenly places.
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(50) sermon (DIV2)
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14104
WEe knowe that prospertie dooth so puffe men vp, as they beare themselues on hand that they ought too bee priuiledged,
we know that Prosperity doth so puff men up, as they bear themselves on hand that they ought too be privileged,
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(50) sermon (DIV2)
783
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14105
and theyr state exempted from the common aray: and too bee short, that they ought too doo what they lyst.
and their state exempted from the Common array: and too be short, that they ought too do what they list.
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(50) sermon (DIV2)
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14106
On the contrary part, the poorer sorte which are despyzed and shaken of, thinke that God hath as good as forgotten them,
On the contrary part, the Poorer sort which Are despyzed and shaken of, think that God hath as good as forgotten them,
p-acp dt j-jn n1, dt jc n1 r-crq vbr vvn cc vvn pp-f, vvb cst np1 vhz p-acp j c-acp vvn pno32,
(50) sermon (DIV2)
783
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14107
and thereuppon they cannot conceyue that he hath any care of them.
and thereupon they cannot conceive that he hath any care of them.
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(50) sermon (DIV2)
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14108
Therefore it is expedient that such as are so drunken with presumptuousnesse, as they take ouermuch vppon them vnder colour that they bee in credit and authority, should haue their corages abated,
Therefore it is expedient that such as Are so drunken with presumptuousness, as they take overmuch upon them under colour that they be in credit and Authority, should have their courages abated,
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(50) sermon (DIV2)
783
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14109
and heare it told them, that they haue a mayster in heauen, too punish them, though they scape the handes of men.
and hear it told them, that they have a master in heaven, too Punish them, though they escape the hands of men.
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On the other syde, it is requisyte that they should be comforted which are redye to quayle,
On the other side, it is requisyte that they should be comforted which Are ready to quail,
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14111
and should bee tempted too fall intoo despayre. And Saint Paule shewed them both heere. For he telleth the Seruants they neede not bee afrayd but that God regardeth them,
and should be tempted too fallen into despair. And Saint Paul showed them both Here. For he Telleth the Servants they need not be afraid but that God Regardeth them,
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14112
so they walke in his feare, and that he hath a care of them, and accepteth their seruice,
so they walk in his Fear, and that he hath a care of them, and Accepteth their service,
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14113
as well as though they were in honorable state, and very great dignitie too the worldward.
as well as though they were in honourable state, and very great dignity too the worldward.
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14114
And vntoo the maysters he sayeth, they haue a superiour in heauen, before whom they must yeeld their account,
And unto the masters he Saith, they have a superior in heaven, before whom they must yield their account,
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14115
and that there their greatnesse and hyghnesse will not go for payment.
and that there their greatness and highness will not go for payment.
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14116
For al those things are nothing before God, bycause all things that beare a great glosse and countenance too the world, doo vanish away when they come before the souerein iudge.
For all those things Are nothing before God, Because all things that bear a great gloss and countenance too the world, do vanish away when they come before the sovereign judge.
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14117
On the other syde also heere followeth that which is sayd in another text, namely that they which are faynt harted, must bee comforted:
On the other side also Here follows that which is said in Another text, namely that they which Are faint hearted, must be comforted:
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14118
for else they myght quayle, bycause it would seeme too them, that God regardeth them not:
for Else they might quail, Because it would seem too them, that God Regardeth them not:
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14119
I speake of such as are despyzed too the worldward.
I speak of such as Are despyzed too the worldward.
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14120
Therefore it must bee told them, that God hath not forgotten them, though it bee his will too keepe them lowe for a•yme.
Therefore it must be told them, that God hath not forgotten them, though it be his will too keep them low for a•yme.
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14121
It behoueth euery of vs too apply this too his owne vse, according too the state that God shall haue set vs in.
It behooves every of us too apply this too his own use, according too the state that God shall have Set us in.
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14122
For when wee bee trubbled wrongfully, when men make none account of vs, when men shake vs of:
For when we be trubbled wrongfully, when men make none account of us, when men shake us of:
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14123
if wee imagin that God hath giuen vs ouer too, wee cannot call vppon him.
if we imagine that God hath given us over too, we cannot call upon him.
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14124
And on the other syde also, wee cannot serue him with a free hart, bycause wee thinke it is but labour lost, & too no purpose.
And on the other side also, we cannot serve him with a free heart, Because we think it is but labour lost, & too no purpose.
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14125
Therfore when we be assayled with such temptation, let vs call this lesson too rememberance, which is, that though wee bee now afflicted in this world,
Therefore when we be assailed with such temptation, let us call this Lesson too remembrance, which is, that though we be now afflicted in this world,
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14126
and men laugh vs too scorne, and spit in our faces, and too bee short, though wee indure all the reproche that can bee:
and men laugh us too scorn, and spit in our faces, and too be short, though we endure all the reproach that can be:
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14127
yit wee fayle not for all that, too bee in the safe keeping of our God,
yet we fail not for all that, too be in the safe keeping of our God,
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14128
bycause he esteemeth vs & setteth store by vs, and will in the end shewe that he dooth so, insomuch that although wee linger and pyne away,
Because he esteems us & sets store by us, and will in the end show that he doth so, insomuch that although we linger and pine away,
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14129
and he withhold himselfe as it were hidden from vs, and a man myght deeme (according too naturall vnderstanding) that wee bee (as yee would say) razed out of his rememberance:
and he withhold himself as it were hidden from us, and a man might deem (according too natural understanding) that we be (as ye would say) razed out of his remembrance:
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14130
yit neuerthelesse, after he hath hild vs vnder for a whyle, and tryed our humilitie & obedience:
yet nevertheless, After he hath held us under for a while, and tried our humility & Obedience:
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14131
wee shall fynd, that our walking faythfully and vncorruptly in his feare, shal bee admitted in our account in the end,
we shall find, that our walking faithfully and uncorruptly in his Fear, shall be admitted in our account in the end,
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14132
and that we haue not labored for mooneshyne of the water, as they say.
and that we have not laboured for mooneshyne of the water, as they say.
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14133
That is the thing in effect which we must beare in mynd, when the great personages of the world exalt themselues in their pryde,
That is the thing in Effect which we must bear in mind, when the great Personages of the world exalt themselves in their pride,
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14134
and are able to trample vs vnder their feete.
and Are able to trample us under their feet.
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14135
Howbeeit, let all such as haue superioritie ouer others, aduyze themselues well, and consider that God hath not giuen them the brydle without reseruing his owne ryght too himselfe,
Howbeit, let all such as have superiority over Others, aduyze themselves well, and Consider that God hath not given them the bridle without reserving his own right too himself,
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14136
but that both great and small must bee fayne too appeere before his iudgment seate, and there there wilbe no accepting of persons.
but that both great and small must be fain too appear before his judgement seat, and there there will no accepting of Persons.
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14159
and are esteemed and had in reputation, shall fade away lyke smoke, and bee consumed too nothing,
and Are esteemed and had in reputation, shall fade away like smoke, and be consumed too nothing,
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14137
Wherfore let such as are riche, let such as are in authoritie, let such as haue any aduantage aboue their neyghbours, remember wel this saying, that there is no accepting of persons before God:
Wherefore let such as Are rich, let such as Are in Authority, let such as have any advantage above their neighbours, Remember well this saying, that there is no accepting of Persons before God:
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14138
but that although that in this world one man goes before, & another followes after: yit when the Trumpet soundeth, so as wee must all come before the great Iudge:
but that although that in this world one man Goes before, & Another follows After: yet when the Trumpet soundeth, so as we must all come before the great Judge:
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14139
then there shalbee no more any such difference.
then there shalbe no more any such difference.
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14140
And for the same cause are euen Kings and Princes brought too that poynt, and too that consideration in the Psalme, where it is sayd, Yee bee Gods,
And for the same cause Are even Kings and Princes brought too that point, and too that consideration in the Psalm, where it is said, Ye be God's,
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14141
and yee bee children of the hyghest:
and ye be children of the highest:
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14142
which is, bycause God hath ordeyned thē to be as his leeutenants, and set them in hygh degree.
which is, Because God hath ordained them to be as his leeutenants, and Set them in high degree.
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14143
Trew it is that this must stand in force for a tyme:
True it is that this must stand in force for a time:
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14144
but yit shall yee dye as men (sayeth he) and as any one of the common people,
but yet shall ye die as men (Saith he) and as any one of the Common people,
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14145
and then shall yee bee driuen too knowe that yee were but mortall men. For all these great and gay shewes shall then bee layd awater.
and then shall ye be driven too know that ye were but Mortal men. For all these great and gay shows shall then be laid awater.
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14146
And of a truth, the setting downe of the woord Person, ought too put vs well in mynd, that they bee but temporall things,
And of a truth, the setting down of the word Person, ought too put us well in mind, that they be but temporal things,
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14147
and that wee cannot bring any of them with vs before God, as though they were our owne.
and that we cannot bring any of them with us before God, as though they were our own.
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14148
Trew it is tha• in our common speech we take the woord Person it another sense:
True it is tha• in our Common speech we take the word Person it Another sense:
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14149
for we call a man or a woman a person. But when the Scripture speakes of it, it meaneth all things that are without vs,
for we call a man or a woman a person. But when the Scripture speaks of it, it means all things that Are without us,
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14150
as riches, states, offices, nobilitie, great birth, and all things that men possesse in this world,
as riches, states, Offices, Nobilt, great birth, and all things that men possess in this world,
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14151
and whereof they may also bee bereft. Therefore when it is sayd, that there is no accepting of persons before God:
and whereof they may also be bereft. Therefore when it is said, that there is no accepting of Persons before God:
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14152
it is as much too saye, as he will iudge vs simply as mortall men,
it is as much too say, as he will judge us simply as Mortal men,
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14153
and as brittle and frayle creatures, and that wee cannot sheeld our selues with one thing or other, insomuch that the richest cannot bring their treasures, landes,
and as brittle and frail creatures, and that we cannot shield our selves with one thing or other, insomuch that the Richest cannot bring their treasures, Lands,
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14154
and possessions with them, to aduaunce themselues with them aboue others.
and possessions with them, to advance themselves with them above Others.
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14155
They that haue bin in any great dignitie, shall not say, how so? Euery man trembled vnder mee.
They that have been in any great dignity, shall not say, how so? Every man trembled under me.
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14156
Such geere shall bee nothing woorth afore God. All the greatnesse and all the authoritie of the world will serue too no purpose,
Such gear shall be nothing worth afore God. All the greatness and all the Authority of the world will serve too no purpose,
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14157
but euery man shall be taken as a chyld of Adam.
but every man shall be taken as a child of Adam.
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14158
So then, let such as haue any occasion too exalt themselues, beare well in mynd, that all the thinges which haue any gloriousnesse too the worldward,
So then, let such as have any occasion too exalt themselves, bear well in mind, that all the things which have any gloriousness too the worldward,
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14160
when wee come too bee iudged of our God. And therefore let all men both great and small lyue in humblenesse and trust.
when we come too be judged of our God. And Therefore let all men both great and small live in humbleness and trust.
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14161
And that is the c••se why Saint Iames sayth, let him that is small, glory in his hyghnesse. And that is the c••se why Saint James say, let him that is small, glory in his highness.
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14162
Why so? Bycause God hath adopted vs too his children, and although wee bee but poore earthwoormes,
Why so? Because God hath adopted us too his children, and although we be but poor earthwoormes,
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14163
and euen men themselues account vs as filth and dung:
and even men themselves account us as filth and dung:
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14164
yit hath God voutsafed too print his marke in vs, that wee myght bee knowen too be his children,
yet hath God vouchsafed too print his mark in us, that we might be known too be his children,
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14165
and that he hath giuen vs leaue to call vpon him as our father with full mouth.
and that he hath given us leave to call upon him as our father with full Mouth.
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14166
Therefore wee haue iust cause too glory, notwithstanding that wee be of lowe degree. For wee haue a hyghnesse whereby God exalteth vs aboue all the world.
Therefore we have just cause too glory, notwithstanding that we be of low degree. For we have a highness whereby God Exalteth us above all the world.
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14167
And on the contrary part, Saint Iames sayeth, that he which is great, must glory in his lowenesse.
And on the contrary part, Saint James Saith, that he which is great, must glory in his lowenesse.
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14168
For wheras the vnbeleeuers are so bewitched with pryde, that they despyze God, and (as I sayd afore) doo beare themselues on hand, that they bee exempted from all lawe,
For whereas the unbelievers Are so bewitched with pride, that they despyze God, and (as I said afore) do bear themselves on hand, that they be exempted from all law,
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14169
and that their state is set alone by it selfe from all the rest of the world:
and that their state is Set alone by it self from all the rest of the world:
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14170
the beleeuers must vnderstand, that all the dignitie and excellencie in the world, serueth but for a tyme,
the believers must understand, that all the dignity and excellency in the world, serveth but for a time,
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14171
and passeth away, and that when wee come before God, wee shall haue nother one thing nor other to clothe our selues withall.
and passes away, and that when we come before God, we shall have neither one thing nor other to cloth our selves withal.
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14172
Too bee short, the things which the scripture calleth Persons, are as apparels and clothings. Let vs take this similitude:
Too be short, the things which the scripture calls Persons, Are as apparels and clothings. Let us take this similitude:
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14173
If he that is richly apparelled, thinke too scape from God, vnder colour that he gazeth at his owne gay fethers,
If he that is richly appareled, think too escape from God, under colour that he gazes At his own gay Feathers,
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14174
and that the world woondereth too beholde him: he deceyueth himself very much. For all those things must bee layd asyde when God calleth vs too iudgement.
and that the world woondereth too behold him: he deceiveth himself very much. For all those things must be laid aside when God calls us too judgement.
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14175
Agein, the poore folke that scarsely haue wherwith too couer halfe their body, yea and that but with a fewe ragges and torne cloutes, must not thinke themselues the lesse esteemed (of God) for all that.
Again, the poor folk that scarcely have wherewith too cover half their body, yea and that but with a few rags and torn clouts, must not think themselves the less esteemed (of God) for all that.
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14176
For there shall bee no more persons, that is too say, there shall bee noth 〈 ◊ 〉 riches nor pouertie, honour nor bacenesse:
For there shall be no more Persons, that is too say, there shall be noth 〈 ◊ 〉 riches nor poverty, honour nor baseness:
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14177
wee must all appeere as wee bee, that is too say, mortall men, and children of Adam.
we must all appear as we be, that is too say, Mortal men, and children of Adam.
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14178
That is it in effect which wee haue too gather vppon that lesson. After Saint Paule hath shewed euery mans dewtie particularly:
That is it in Effect which we have too gather upon that Lesson. After Saint Paul hath showed every men duty particularly:
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14179
now he returneth agein too generall doctrine.
now he returns again too general Doctrine.
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14225
but he will set thornes, and cast logs in our wayes too stop vs. Agein, he will giue such girds at vs,
but he will Set thorns, and cast logs in our ways too stop us Again, he will give such girds At us,
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14180
For (as I sayd afore) there is one rule common too all men without exception, which is the same that is conteyned in Gods lawe,
For (as I said afore) there is one Rule Common too all men without exception, which is the same that is contained in God's law,
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14181
namely that wee should leade a holy lyfe, giuing our selues ouer vnto his seruis: and also loue one another, liuing chastely and soberly, in all myldnesse and honestie. This is common.
namely that we should lead a holy life, giving our selves over unto his seruis: and also love one Another, living chastely and soberly, in all mildness and honesty. This is Common.
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14182
But it is sayd afterward, that euery man must haue an eye too his owne calling,
But it is said afterwards, that every man must have an eye too his own calling,
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14183
as, the husband hath a speciall dewtie towards his wyfe, and the wyfe towards hir husband, as wee haue seene hertoofore:
as, the husband hath a special duty towards his wife, and the wife towards his husband, as we have seen hertoofore:
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14184
for Saint Paule hath layd foorth all those things.
for Saint Paul hath laid forth all those things.
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14185
Now he attempereth his talk too all men, saying, Moreouer my brethren, bee strong in the Lord.
Now he attempereth his talk too all men, saying, Moreover my brothers, be strong in the Lord.
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14186
Wherin he sheweth that wee cannot giue our selues too the seruing of God without hardnesse,
Wherein he shows that we cannot give our selves too the serving of God without hardness,
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14187
but must take peynes too prepare our selues thertoo.
but must take pains too prepare our selves thertoo.
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14188
Trew it is that if wee were whole and sound, and that our nature were vncorrupted, it would neuer dare vs to liue according too Gods commaundement:
True it is that if we were Whole and found, and that our nature were uncorrupted, it would never Dare us to live according too God's Commandment:
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14189
nay rather it would be our whole pleasure, accordingly as the faythfull doo feele by experience,
nay rather it would be our Whole pleasure, accordingly as the faithful do feel by experience,
uh-x av pn31 vmd vbi po12 j-jn n1, av-vvg p-acp dt j vdi vvi p-acp n1,
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14190
when God hath touched them too the quicke.
when God hath touched them too the quick.
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14191
And for that cause also dooth our Lord Iesus Christ say, that his yoke is nother hard nor rough, nor his burthen heauie:
And for that cause also doth our Lord Iesus christ say, that his yoke is neither hard nor rough, nor his burden heavy:
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14192
as if he should say, that he desyreth nothing but too guyde vs by all gentle aud louing meanes.
as if he should say, that he desireth nothing but too guide us by all gentle and loving means.
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14193
But if wee consider what wee bee:
But if we Consider what we bee:
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14194
that is too say, how vnable wee are too bee firme and constat, and too hold out in the way which God sheweth vs:
that is too say, how unable we Are to be firm and constat, and too hold out in the Way which God shows us:
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14195
surely wee shall well see how it is not without cause, that Saint Paule exhorteth vs heere too bee strong.
surely we shall well see how it is not without cause, that Saint Paul exhorteth us Here too be strong.
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14196
As if he should say, I haue exhorted you hithertoo too doo your dewties: but I knowe well that euery of you shall fynde such stubornnesse in him self,
As if he should say, I have exhorted you hitherto too do your duties: but I know well that every of you shall find such stubornnesse in him self,
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14197
as he shal not be able too ouercome his wicked lusts but by fyghting manfully. And though you be weake, yit think not that that ought to serue for excuce.
as he shall not be able too overcome his wicked Lustiest but by fighting manfully. And though you be weak, yet think not that that ought to serve for excuce.
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14198
When your passions on the one syde are stubborne and rebellious ageinst God, and your selues on the other syde are frayle:
When your passion on the one side Are stubborn and rebellious against God, and your selves on the other side Are frail:
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14199
think not that that shall quit you before God: for yee shalbee condemned in your sinnes neuerthelesse.
think not that that shall quit you before God: for ye shalbe condemned in your Sins nevertheless.
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14200
What is too bee doone then? Bee yee strong in the Lord (sayeth he:) that is too say,
What is to be done then? Bee ye strong in the Lord (Saith he:) that is too say,
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14226
as shalbee ynough too ouerthrow vs a hundred tymes, before wee can step one pace,
as shalbe enough too overthrow us a hundred times, before we can step one pace,
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14201
wheras most men doo welter in their sinnes, and think themselues discharged by••use their thoughts and affections are so rebellious ageinst the ryghtuousnesse of God:
whereas most men do welter in their Sins, and think themselves discharged by••use their thoughts and affections Are so rebellious against the Righteousness of God:
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14202
you knowing all the same miseries must mislyke of your selues for them, and seeke the remedie of them.
you knowing all the same misery's must mislike of your selves for them, and seek the remedy of them.
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14203
And what is that? Strengthen your selues: that is too say, wee must inforce our selues:
And what is that? Strengthen your selves: that is too say, we must enforce our selves:
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14204
As if hee should say, It is a hard thing too walk aryght: for wee shall haue as many impediments as may be.
As if he should say, It is a hard thing too walk aright: for we shall have as many impediments as may be.
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14205
The diuell wil not ceasse too seeke all meanes possible too thrust vs out of the way,
The Devil will not cease too seek all means possible too thrust us out of the Way,
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14206
and wee shall haue store of oppressions and vexations, for he hath slyghtes ynow and too many,
and we shall have store of oppressions and vexations, for he hath slyghtes enough and too many,
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14207
and besyds that, he assayleth vs now after one maner, and now after another, and we haue not wherwith too resist him.
and besides that, he assaileth us now After one manner, and now After Another, and we have not wherewith too resist him.
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14208
Therfore it behoueth vs too get strength too vs.
Therefore it behooves us too get strength too us
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14209
Howbeit, he sayth, in the Lord, least men should imagin themselues able too furnish out the matter with their owne freewill, and with their owne cunning.
Howbeit, he say, in the Lord, least men should imagine themselves able to furnish out the matter with their own freewill, and with their own cunning.
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14210
Therefore, Bee yee strong in the Lord (sayeth he) yea and in the myghtinesse of his power.
Therefore, be ye strong in the Lord (Saith he) yea and in the myghtinesse of his power.
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14211
When hee dooeth vs too wit, that God will vtter such power, as wee shal not neede to doubt of victorie ageinst all that the diuell can practyze,
When he doth us too wit, that God will utter such power, as we shall not need to doubt of victory against all that the Devil can practyze,
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14212
so we bee not rechlesse, ne fall asleepe.
so we be not rechlesse, ne fallen asleep.
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14213
Wherfore let vs call vppon God, that he may help vs and succour vs at our neede.
Wherefore let us call upon God, that he may help us and succour us At our need.
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14214
So then, let these twoo things go toogither with vs:
So then, let these twoo things go together with us:
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14215
that is too wit, first wakefulnesse, and such care as the faythfull should haue too strengthen themselues:
that is too wit, First wakefulness, and such care as the faithful should have too strengthen themselves:
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14216
and on the other syde, hartie desyrousnesse too call vppon God.
and on the other side, hearty desyrousnesse too call upon God.
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14217
And this is a text well woorthie too bee marked, as which conteyneth a greate matter in fewe woords.
And this is a text well worthy too be marked, as which Containeth a great matter in few words.
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14218
For first wee see that wee must not bee slothfull if wee couet too rule our lyfe according too Gods will,
For First we see that we must not be slothful if we covet too Rule our life according too God's will,
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14219
but forasmuch as euery man beareth with him self, and we desyre nothing but too shake of all care,
but forasmuch as every man bears with him self, and we desire nothing but too shake of all care,
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14220
and too cast the things at our backs (as they say) which myght trubble vs:
and too cast the things At our backs (as they say) which might trubble us:
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14221
too the end wee bee not so nyce, wee must mark first of all, that if wee will serue God, wee must inforce our selues,
too the end we be not so Nicaenae, we must mark First of all, that if we will serve God, we must enforce our selves,
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14222
and that is as much to say as we must fyght ageinst the diuell.
and that is as much to say as we must fight against the Devil.
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14223
For (as I sayd afore) he is not ydle, nother will he suffer any of vs to doo our dewtie with such ease,
For (as I said afore) he is not idle, neither will he suffer any of us to do our duty with such ease,
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14224
as though wee did but walk vp and downe in some foyre place:
as though we did but walk up and down in Some foyre place:
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14227
vnlesse God ayd vs. Forasmuch therfore as wee cannot walk in the feare of God without fyghting:
unless God aid us Forasmuch Therefore as we cannot walk in the Fear of God without fighting:
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14228
wee ought too beare Saint Paules warning in mynd. Furthermore he intendeth also too make vs perceyue our owne weaknesse.
we ought too bear Saint Paul's warning in mind. Furthermore he intends also too make us perceive our own weakness.
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14229
For wee knowe that men doo beare much with themselues, and seeke nothing but too welter in their pleasures.
For we know that men do bear much with themselves, and seek nothing but too welter in their pleasures.
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14230
Also there are which presume vppon their owne strength, & beare thēselues on hand that they be able to worke wonders as though they were as stout as could bee requyred.
Also there Are which presume upon their own strength, & bear themselves on hand that they be able to work wonders as though they were as stout as could be required.
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14231
And this cursed perswasion hath deceiued wretched mē in al ages, and by that meane hath freewill trotted in euery mans mouth.
And this cursed persuasion hath deceived wretched men in all ages, and by that mean hath freewill trotted in every men Mouth.
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14232
But S. Paule telleth vs heere, that wee haue neede too bee strenthened: which saying importeth that wee bee weake by nature.
But S. Paul Telleth us Here, that we have need too be strengthened: which saying imports that we be weak by nature.
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14233
And afterward he expresseth him self yit better, in saying, that it is in the Lord that wee must bee strong, and that he hath all power in him, too giue therof vntoo vs, as much as needeth.
And afterwards he Expresses him self yet better, in saying, that it is in the Lord that we must be strong, and that he hath all power in him, too give thereof unto us, as much as needs.
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14234
Then if wee enterpryze any thing without calling vppon him, wee shalbee punished for our rashnesse and pryde.
Then if we enterpryze any thing without calling upon him, we shalbe punished for our rashness and pride.
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14235
Saint Paule therfore sheweth vs, that men cast themselues into decay by their ouerweening, in imagining themselues too haue that which they haue not, which conceyt turneth them away from calling vppon God,
Saint Paul Therefore shows us, that men cast themselves into decay by their overweening, in imagining themselves too have that which they have not, which conceit turns them away from calling upon God,
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Now it myght bee sayd heere, that it is a superfluous exhortation too bid vs bee strong in the Lord:
Now it might be said Here, that it is a superfluous exhortation too bid us be strong in the Lord:
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for no man is able too vphold him self:
for no man is able too uphold him self:
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that lyeth not in any bodies power too doo. (No:) but yit for all that, wee feele by effect, that God woorketh in such wyse in vs, that wee doo the same things that he dooeth.
that lies not in any bodies power too do. (No:) but yet for all that, we feel by Effect, that God worketh in such wise in us, that we do thee same things that he doth.
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But yit must that woorking needs bee amyable too vs. If a mā haue liued holily,
But yet must that working needs be amiable too us If a man have lived holily,
p-acp av vmb d vvg av vbi j av pno12 cs dt n1 vhb vvn av-j,
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so as he may haue bin as a mirrour of holinesse and of all vertew: it may well bee sayd, he hath doone this or that.
so as he may have been as a mirror of holiness and of all virtue: it may well be said, he hath done this or that.
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And in deede wee bee not as timber logs: and therfore wee doo good.
And in deed we be not as timber logs: and Therefore we do good.
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Yea, but yit must wee vnderstand that this (woorking) commeth from elswhere than of our selues:
Yea, but yet must we understand that this (working) comes from elsewhere than of our selves:
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and there lyeth the knot of the cace. Then if it bee demaunded, whether men can doo good or no:
and there lies the knot of the case. Then if it be demanded, whither men can do good or no:
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yea, but not of themselues, nor of their owne selfmouing, or of their owne kynd, but (only) bycause they bee guyded by the holie Ghoste.
yea, but not of themselves, nor of their own selfmouing, or of their own kind, but (only) Because they be guided by the holy Ghost.
uh, cc-acp xx pp-f px32, ccx pp-f po32 d vvg, cc pp-f po32 d n1, cc-acp (av-j) c-acp pns32 vbb vvn p-acp dt j n1.
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If it bee demaunded whethr men can doo euill: yea, they bee giuen wholy too it, it is their common byasse.
If it be demanded whethr men can do evil: yea, they be given wholly too it, it is their Common bias.
cs pn31 vbb vvn j-jn n2 vmb vdi j-jn: uh, pns32 vbb vvn av-jn av pn31, pn31 vbz po32 j n1.
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So then, men doo euill of themselues, and the roote of it remayneth in them,
So then, men do evil of themselves, and the root of it remaineth in them,
av av, n2 vdb j-jn pp-f px32, cc dt n1 pp-f pn31 vvz p-acp pno32,
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and the blame of it is ryghtly imputed vntoo them, and they must not fetch wyndlasses aboue nor beneath too fynd tryflyng shiftes.
and the blame of it is rightly imputed unto them, and they must not fetch wyndlasses above nor beneath too find trifling shifts.
cc dt n1 pp-f pn31 vbz av-jn vvn p-acp pno32, cc pns32 vmb xx vvi n2 a-acp cc a-acp av vvi j-vvg n2.
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Whosoeuer hath doone euill, shall abyde alwayes in his condemnation:
Whosoever hath done evil, shall abide always in his condemnation:
r-crq vhz vdn j-jn, vmb vvi av p-acp po31 n1:
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but let vs consider well that God woorketh in vs when wee doo good, and the prayse thereof ought of ryght too bee giuen too him.
but let us Consider well that God worketh in us when we do good, and the praise thereof ought of right too be given too him.
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Howbeeit, although there bee nothing in vs nor on our syde when wee serue God:
Howbeit, although there be nothing in us nor on our side when we serve God:
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yit notwithstanding S. Paule exhorteth vs not in vayne, in saying that wee must bee strengthened in God.
yet notwithstanding S. Paul exhorteth us not in vain, in saying that we must be strengthened in God.
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For wee must not bee lazie, as he speaketh of it in another place, where he sayth, woorke your saluation in feare and trembling, For we must not be lazy, as he speaks of it in Another place, where he say, work your salvation in Fear and trembling,
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for it is God that giueth both wyll and the abilitie too performe it, and all according too his good pleasure freely and of his owne mercy.
for it is God that gives both will and the ability too perform it, and all according too his good pleasure freely and of his own mercy.
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This saying seemeth straunge at the first blush, when S. Paule wylleth vs too woorke our saluation.
This saying seems strange At the First blush, when S. Paul willeth us too work our salvation.
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For is that in vs? (No:) But he correcteth that which myght bee conceyued through presumption and ouerweening, by saying that it must bee done with trembling,
For is that in us? (No:) But he Correcteth that which might be conceived through presumption and overweening, by saying that it must be done with trembling,
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and that wee must walke in feare:
and that we must walk in Fear:
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that is too say, wee must distrust our selues, yea and bee vtterly abashed, assuring our selues that wee cannot stirre one of our little ••ngers, no nor thinke one good thought (as he sayeth in another place:
that is too say, we must distrust our selves, yea and be utterly abashed, assuring our selves that we cannot stir one of our little ••ngers, no nor think one good Thought (as he Saith in Another place:
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) except God giue it vs from aboue. ) except God give it us from above.
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And afterward (which confirmeth this matter yit better) he addeth for a conclusion, that God giueth both the wyll and the performance of the wyll.
And afterwards (which confirmeth this matter yet better) he adds for a conclusion, that God gives both the will and the performance of the will.
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Then is it God that dooeth all, and yit ceasse not wee too doo also: yea, but that is by him, and of him, as I haue declared already.
Then is it God that doth all, and yet cease not we too do also: yea, but that is by him, and of him, as I have declared already.
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Too bee short, the holy Scripture sayeth, not that God doth renew vs, and that when wee bee begotten agein by his holy spirit, wee begin too haue a good mynd and too bee well inclyned:
Too be short, the holy Scripture Saith, not that God does renew us, and that when we be begotten again by his holy Spirit, we begin too have a good mind and too be well inclined:
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too the intent wee should bee slothfull and ydle, but too the intent that God should bee glorifyed,
too the intent we should be slothful and idle, but too the intent that God should be glorified,
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and wee not imagin our selues too bee the woorkers of our owne saluation, but yeeld him the honour of all the good that he hath put intoo vs. Howsoeuer the world go,
and we not imagine our selves too be the workers of our own salvation, but yield him the honour of all the good that he hath put into us Howsoever the world go,
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yit must wee bee watchfull, that is too saye, wee must keepe good watch ageinst the diuell,
yet must we be watchful, that is too say, we must keep good watch against the Devil,
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and indeuer too giue our selues too goodnesse, so as euery of vs inforce our selues,
and endeavour too give our selves too Goodness, so as every of us enforce our selves,
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for wee must imprizon our owne wit, and wicked will too make them obedient too God:
for we must imprizon our own wit, and wicked will too make them obedient too God:
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His adding of these woordes, of the myghtye povver of God, is too make vs ouercome all distrust,
His adding of these words, of the mighty power of God, is too make us overcome all distrust,
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for wee see wee bee geuen too bee out of hart, insomuch that if wee cannot compasse the thinges as wee would, which he commaundeth vs, wee conclude, that in the end wee must needes quayle.
for we see we be given too be out of heart, insomuch that if we cannot compass the things as we would, which he commandeth us, we conclude, that in the end we must needs quail.
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But contrarywyse Saint Paule sayeth, that God will vtter a myghty and victorious power, according as it is sayd, that he which is on our syde is stronger than all the world.
But contrariwise Saint Paul Saith, that God will utter a mighty and victorious power, according as it is said, that he which is on our side is Stronger than all the world.
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Seeing then that God taketh our part, and vpholdeth vs with his power:
Seeing then that God Takes our part, and upholdeth us with his power:
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let vs not feare too bee surpryzed by Satan and all that euer hee can deuyze ageinst vs,
let us not Fear too be surpryzed by Satan and all that ever he can deuyze against us,
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but that whatsoeuer distresses betyde vs, in the end wee shall ouercome all, euen by resting vppon Gods inuincible power.
but that whatsoever Distresses betide us, in the end we shall overcome all, even by resting upon God's invincible power.
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And of a truth God perfecteth his power in our weaknesse:
And of a truth God perfecteth his power in our weakness:
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that is too say, he woorketh not in such wyse, but that in the meane 〈 ◊ 〉 go limping,
that is too say, he worketh not in such wise, but that in the mean 〈 ◊ 〉 go limping,
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and are plukt backe, and stumble, and step man•••• pace awry, and now and then start out of the way.
and Are plukt back, and Stumble, and step man•••• pace awry, and now and then start out of the Way.
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Yee see then that our Lordes assisting of vs with his holy spirit, is in such wyse,
Ye see then that our lords assisting of us with his holy Spirit, is in such wise,
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as he holdeth vs styll in awe, too giue vs occasi•n too humble our selues.
as he holds us still in awe, too give us occasi•n too humble our selves.
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Our weaknesse therfore is mingled with the strength of Gods assistence, and that is too the end wee should knowe what neede wee haue too call vppon him,
Our weakness Therefore is mingled with the strength of God's assistance, and that is too the end we should know what need we have too call upon him,
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and too flee too him for refuge. For wee bee redye ynough of our selues too barken Gods glory.
and too flee too him for refuge. For we be ready enough of our selves too barken God's glory.
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And therefore God is fayne too waken vs, and too say vntoo vs, wretched Creatures, should yee not bee forlorne a hundred thousand tymes,
And Therefore God is fain too waken us, and too say unto us, wretched Creatures, should ye not be forlorn a hundred thousand times,
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if I hild yee not by the hand ▪ Now then, our Lordes leani•g of infirmities in vs, is too drawe vs too him,
if I held ye not by the hand ▪ Now then, our lords leani•g of infirmities in us, is too draw us too him,
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and too subdew vs too meeknesse, that wee may haue matter too prayse him for, in that he suffereth not our falles too bee deadly:
and too subdue us too meekness, that we may have matter too praise him for, in that he suffers not our falls too be deadly:
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and agein, that wee should seeke him euery minute of an houre, knowing that if he helped vs not vp agein,
and again, that we should seek him every minute of an hour, knowing that if he helped us not up again,
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and hild vs on our feete, wee should perish without any mercye.
and held us on our feet, we should perish without any mercy.
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That then is the cause why that vntoo Paules former saying, wee must also ioyne this sentence, that God doth in deede leaue some weaknesse in vs as long as wee lyue in this world,
That then is the cause why that unto Paul's former saying, we must also join this sentence, that God does in deed leave Some weakness in us as long as we live in this world,
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but yit ceasseth not too vtter his inuincible power in making vs too get the vpper hand:
but yet ceaseth not too utter his invincible power in making us too get the upper hand:
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and that wee must dwell vppon this concluzion, that when Satan hath wrought the vttermost that he can,
and that we must dwell upon this concluzion, that when Satan hath wrought the uttermost that he can,
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And why ▪ For it is not onely sayd, that God will humble vs, and that he will haue pitye vppon vs:
And why ▪ For it is not only said, that God will humble us, and that he will have pity upon us:
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but also that his power shal shewe it selfe in succoring vs, and that not with a single and common operation,
but also that his power shall show it self in succouring us, and that not with a single and Common operation,
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but with a myghtye power, that is too say, with a power that shall ouercome all the lettes of the world.
but with a mighty power, that is too say, with a power that shall overcome all the lets of the world.
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Now then wee see what diuersitie there is betweene the doctrine of the Papistes, and the doctrine that we follow, which is grounded vppon the holy Scripture.
Now then we see what diversity there is between the Doctrine of the Papists, and the Doctrine that we follow, which is grounded upon the holy Scripture.
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For these blynd wretches say, they can woorke woonders by their freewill.
For these blind wretches say, they can work wonders by their freewill.
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In deede they will giue some little snippet vntoo God, saying, that he supplyeth their wantes,
In deed they will give Some little snippet unto God, saying, that he supplieth their Wants,
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bycause they bee inclined too euill and too vyce, but that they bee restreyned by him.
Because they be inclined too evil and too vice, but that they be restrained by him.
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God therefore is as a pretie fellowe too help them at a dead lift:
God Therefore is as a pretty fellow too help them At a dead lift:
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789
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but in the meane whyle it is their owne freewill, and their naturall power that beares all the sway.
but in the mean while it is their own freewill, and their natural power that bears all the sway.
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789
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14299
But when they haue made the vttermost of their owne strength:
But when they have made the uttermost of their own strength:
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789
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14300
yit doo men dwell alwayes in doubt, & if they happē to hold their own one houre, by and by they slumble,
yet do men dwell always in doubt, & if they happen to hold their own one hour, by and by they slumble,
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(50) sermon (DIV2)
789
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14301
and can neuer get vp agein.
and can never get up again.
cc vmb av-x vvi a-acp av.
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789
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14302
But contrariwyse wee hold opinion, that man must bee vtterly beaten downe (as wee bee taught by the holy Ghost,) so as wee may not haue one drop of power resident in our selues, but bee vtterly emptied.
But contrariwise we hold opinion, that man must be utterly beaten down (as we be taught by the holy Ghost,) so as we may not have one drop of power resident in our selves, but be utterly emptied.
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789
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14303
Are wee once at that poynt? Our Lord sheweth vs the remedye.
are we once At that point? Our Lord shows us the remedy.
vbr pns12 a-acp p-acp d n1? po12 n1 vvz pno12 dt n1.
(50) sermon (DIV2)
789
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14304
If wee repayre too him, and acknowledge our wantes, and bee redy too beg, so as wee haue our mouthes open,
If we repair too him, and acknowledge our Wants, and be ready too beg, so as we have our mouths open,
cs pns12 vvi av pno31, cc vvb po12 n2, cc vbi j av vvi, av c-acp pns12 vhb po12 n2 j,
(50) sermon (DIV2)
789
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14305
and bee not pu•t vp with mynd, but (rather) vtterly emptye:
and be not pu•t up with mind, but (rather) utterly empty:
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789
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14306
then dooth our Lord assure vs, that he will not fayle vs, and wee shall haue whereof too presume,
then doth our Lord assure us, that he will not fail us, and we shall have whereof to presume,
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(50) sermon (DIV2)
789
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14307
howbeeit not after the manner of the Papistes, who make their brags• and aferwarde come short (of theyr reckening,) and are put too vtter shame.
howbeit not After the manner of the Papists, who make their brags• and aferwarde come short (of their reckoning,) and Are put too utter shame.
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789
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14308
On our part, when wee haue acknowledged that nothing wee bee, nor nothing can doo, wee resort vntoo God, too glory ageinst Satan,
On our part, when we have acknowledged that nothing we be, nor nothing can do, we resort unto God, too glory against Satan,
p-acp po12 n1, c-crq pns12 vhb vvn cst pix pns12 vbi, ccx pix vmb vdi, pns12 vvb p-acp np1, av n1 p-acp np1,
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789
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and ageinst all the assaultes that he giueth vppon vs, and ageinst all the munitions of hel,
and against all the assaults that he gives upon us, and against all the munitions of hell,
cc p-acp d dt n2 cst pns31 vvz p-acp pno12, cc p-acp d dt n2 pp-f n1,
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789
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14310
and ageinst all the impedimentes and temptations in the worlde. Thus yee see how wee ought too put this lesson of Saint Paules in vre.
and against all the impediments and temptations in the world. Thus ye see how we ought too put this Lesson of Saint Paul's in use.
cc p-acp d dt n2 cc n2 p-acp dt n1. av pn22 vvb c-crq pns12 vmd av vvi d n1 pp-f n1 npg1 p-acp n1.
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789
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14311
After he hath spoken so of the myghtye power of God: now he addeth, that vvee must arme our selues vvith his complet Harnesse.
After he hath spoken so of the mighty power of God: now he adds, that we must arm our selves with his complete Harness.
c-acp pns31 vhz vvn av pp-f dt j n1 pp-f np1: av pns31 vvz, cst pns12 vmb vvi po12 n2 p-acp po31 j n1.
(50) sermon (DIV2)
790
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14312
As if he should say, that it is long of none but our selues, that wee bee not wel armed and weaponed too ouercome all Satans assaultes,
As if he should say, that it is long of none but our selves, that we be not well armed and weaponed too overcome all Satan assaults,
c-acp cs pns31 vmd vvi, cst pn31 vbz j pp-f pix cc-acp po12 n2, cst pns12 vbb xx av vvn cc vvn av vvn d npg1 n2,
(50) sermon (DIV2)
790
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14313
and that our owne negligence is the cause that wee bee so often vanquished a•d foyled.
and that our own negligence is the cause that we be so often vanquished a•d foiled.
cc d po12 d n1 vbz dt n1 cst pns12 vbb av av vvn vhd vvn.
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790
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14314
And why? For God not only promiseth to succour vs by his power, and that in such measure,
And why? For God not only promises to succour us by his power, and that in such measure,
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790
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14315
as wee shall get the vpper hand: but also putteth meanes intoo our handes, and armeth vs:
as we shall get the upper hand: but also putteth means into our hands, and armeth us:
c-acp pns12 vmb vvi dt jc n1: cc-acp av vvz n2 p-acp po12 n2, cc vvz pno12:
(50) sermon (DIV2)
790
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14316
and yit notwithstanding wee hang vp our armour vppon the wall.
and yet notwithstanding we hang up our armour upon the wall.
cc av c-acp pns12 vvb a-acp po12 n1 p-acp dt n1.
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790
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14317
And is it any maruell if wee bee taken vnwares, or bee vnable too resist at the pinch,
And is it any marvel if we be taken unwares, or be unable too resist At the pinch,
cc vbz pn31 d n1 cs pns12 vbb vvn av-j, cc vbi j av vvi p-acp dt n1,
(50) sermon (DIV2)
790
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14318
when wee hold scorne too vse the meanes that God offereth vs, and are so neere our hand? Now what is this armour? Saint Paule will shewe it in dew place,
when we hold scorn too use the means that God Offereth us, and Are so near our hand? Now what is this armour? Saint Paul will show it in due place,
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(50) sermon (DIV2)
790
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14319
as now let it suffize vs too knowe his intent. Then whereas it is sayd, that wee must bee armed with Gods complet harnesse:
as now let it suffice us too know his intent. Then whereas it is said, that we must be armed with God's complete harness:
c-acp av vvb pn31 vvi pno12 av vvi po31 n1. av cs pn31 vbz vvn, cst pns12 vmb vbi vvn p-acp npg1 j n1:
(50) sermon (DIV2)
790
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14320
it is too rebuke and quicken vp our rechlesnesse, in letting the things alone which he offereth vs. In deede wee will lyke well if a man tell vs that God is redye and foreward too succour vs,
it is too rebuke and quicken up our rechlesnesse, in letting the things alone which he Offereth us In deed we will like well if a man tell us that God is ready and forward too succour us,
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(50) sermon (DIV2)
790
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14321
and that we neede not too doubt of victorie ageinst all our enemies, so long as he is on our syde: we accept this geere willingly:
and that we need not too doubt of victory against all our enemies, so long as he is on our side: we accept this gear willingly:
cc cst pns12 vvb xx av vvi pp-f n1 p-acp d po12 n2, av av-j c-acp pns31 vbz p-acp po12 n1: pns12 vvb d n1 av-j:
(50) sermon (DIV2)
790
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14322
but in the meane whyle wee bee contented too sit styll, and it is not for vs too incounter our enemie,
but in the mean while we be contented too fit still, and it is not for us too encounter our enemy,
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790
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14323
for he is farre too strong for vs. But yit must wee in this cace incounter hand too hand:
for he is Far too strong for us But yet must we in this case encounter hand too hand:
c-acp pns31 vbz av-j av j p-acp pno12 p-acp av vmb pns12 p-acp d n1 vvi n1 av n1:
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790
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14324
and wee would that Gods armours should lye styll, and bee prepared for vs without vsing of them.
and we would that God's armours should lie still, and be prepared for us without using of them.
cc pns12 vmd cst npg1 n2 vmd vvi av, cc vbi vvn p-acp pno12 p-acp vvg pp-f pno32.
(50) sermon (DIV2)
790
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14325
For this cause are wee commaunded too put them on, that is too say, too apylye them too our vse,
For this cause Are we commanded too put them on, that is too say, too apylye them too our use,
p-acp d n1 vbr pns12 vvn av vvi pno32 a-acp, cst vbz av vvb, av av-j pno32 av po12 n1,
(50) sermon (DIV2)
790
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14326
sith our sta•e is such, as wee must maynteyne battell, and it pleaseth God that wee should bee so armed,
sith our sta•e is such, as we must maintain battle, and it Pleases God that we should be so armed,
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(50) sermon (DIV2)
790
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14327
and that the diuell should not come vppon vs vnprouded.
and that the Devil should not come upon us vnprouded.
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790
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14328
And Saint Paule not onely vseth the woord Armor or Harnesse: but also addeth, all the furniture, as if he should say, wee must bee armed from top too toe.
And Saint Paul not only uses the word Armour or Harness: but also adds, all the furniture, as if he should say, we must be armed from top too toe.
cc n1 np1 xx av-j vvz dt n1 n1 cc n1: p-acp av vvz, d dt n1, c-acp cs pns31 vmd vvi, pns12 vmb vbi vvn p-acp n1 av n1.
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791
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14329
And that shalbe set foorth particularly yit better heerafter.
And that shall Set forth particularly yet better hereafter.
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791
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14330
Howbeeit his meaning in this text, is that our vnthankfulnesse is knowen so much the more, in that God armeth vs at all poyntes,
Howbeit his meaning in this text, is that our unthankfulness is known so much the more, in that God armeth us At all points,
a-acp po31 n1 p-acp d n1, vbz d po12 n1 vbz vvn av av-d dt av-dc, p-acp cst np1 vvz pno12 p-acp d n2,
(50) sermon (DIV2)
791
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14331
so as nothing is missing, except the fault bee in our selues.
so as nothing is missing, except the fault be in our selves.
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791
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14332
In deede wee will not sticke too put on some part of the armour that God giueth vs:
In deed we will not stick too put on Some part of the armour that God gives us:
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(50) sermon (DIV2)
791
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14333
howbeeit, it is but as if one man should clap on his Morion for a countenance,
howbeit, it is but as if one man should clap on his Morion for a countenance,
cs, pn31 vbz cc-acp c-acp cs crd n1 vmd vvi p-acp po31 np1 p-acp dt n1,
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791
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14335
and another catch vp his swoord, and the third his halberd, & in the meane whyle euery of them want many other things that they should haue neede of.
and Another catch up his sword, and the third his halberd, & in the mean while every of them want many other things that they should have need of.
cc j-jn n1 a-acp po31 n1, cc dt ord po31 n1, cc p-acp dt j n1 d pp-f pno32 vvi d j-jn n2 cst pns32 vmd vhi n1 pp-f.
(50) sermon (DIV2)
791
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14336
So wee perhaps apply some part of Gods armour too our vse:
So we perhaps apply Some part of God's armour too our use:
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791
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14337
that is too say, wee will not vtterly reiect or refuze all the grace that he offereth vs. But there is none of vs all that armeth himselfe as he should doo:
that is too say, we will not utterly reject or refuse all the grace that he Offereth us But there is none of us all that armeth himself as he should do:
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791
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14338
that is too say, which is fenced with all the vertues that God giueth him.
that is too say, which is fenced with all the Virtues that God gives him.
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791
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14339
For it is certein, that both from the ryght hand and from the left, from aboue and from beneathe, God ordeyneth meanes for vs too fyght withall, which are sufficient,
For it is certain, that both from the right hand and from the left, from above and from beneath, God ordaineth means for us too fight withal, which Are sufficient,
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(50) sermon (DIV2)
791
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14340
so wee despyze them not, but vpon knowledge of our want, receiue the things which he giueth vs so liberally.
so we despyze them not, but upon knowledge of our want, receive the things which he gives us so liberally.
av pns12 vvb pno32 xx, cc-acp p-acp n1 pp-f po12 n1, vvb dt n2 r-crq pns31 vvz pno12 av av-j.
(50) sermon (DIV2)
791
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14341
And too the intent wee should bee the more prouoked too arme our selues, and too receyue the helpes that God giueth vs:
And too the intent we should be the more provoked too arm our selves, and too receive the helps that God gives us:
cc av dt n1 pns12 vmd vbi dt av-dc vvd av vvi po12 n2, cc av vvi dt n2 cst np1 vvz pno12:
(50) sermon (DIV2)
792
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S. Paule addeth, That yee may vvithstand all the assaultes of the D•uell. Heere he confirmeth the matter that I spake of afore:
S. Paul adds, That ye may withstand all the assaults of the D•uell. Here he confirmeth the matter that I spoke of afore:
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792
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14343
that is too wit, that wee cannot serue God at our owne ease, as though there were nothing too let vs:
that is too wit, that we cannot serve God At our own ease, as though there were nothing too let us:
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792
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14344
as, a man may go too his woorke all day long, and it shall go foreward quietly, bycause he is not distrubbled.
as, a man may go too his work all day long, and it shall go forward quietly, Because he is not distrubbled.
c-acp, dt n1 vmb vvi av po31 n1 d n1 av-j, cc pn31 vmb vvi n1 av-jn, c-acp pns31 vbz xx vvn.
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792
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14345
But it is not so in the obedience which the faythfull should yeeld too their God.
But it is not so in the Obedience which the faithful should yield too their God.
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792
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14346
And why? The diuell ceasseth not too trubble them, and too woorke them a thousand spytes and incomberances.
And why? The Devil ceaseth not too trubble them, and too work them a thousand spites and incomberances.
cc q-crq? dt n1 vvz xx av vvi pno32, cc av vvi pno32 dt crd n2 cc n2.
(50) sermon (DIV2)
792
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14347
Therefore if wee desyre too walke in the feare of our God:
Therefore if we desire too walk in the Fear of our God:
av cs pns12 vvi av vvi p-acp dt n1 pp-f po12 n1:
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792
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14348
wee must bee armed, that •ee may bee ready too battell, for our enemye wyll neuer let vs rest.
we must be armed, that •ee may be ready too battle, for our enemy will never let us rest.
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792
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14349
And for that cause Saint Paule setteth downe many assaultes of Satan.
And for that cause Saint Paul sets down many assaults of Satan.
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792
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14350
As if he should say, Satans assayling of vs too bring vs too wickednesse, is not for once or twyce and away:
As if he should say, Satan assailing of us too bring us too wickedness, is not for once or twice and away:
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792
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14351
but he maynteyneth a continuall battell, and when he hath giuen vs o•e alarum on the one syde, he commes about agein on the other, insomuch that besydes our owne inforcing and strengthening of our selues, wee haue neede of armour too repulse our enemy, on which syde soeuer he assayle vs.
but he maynteyneth a continual battle, and when he hath given us o•e alarm on the one side, he comes about again on the other, insomuch that besides our own enforcing and strengthening of our selves, we have need of armour too repulse our enemy, on which side soever he assail us
cc-acp pns31 vvz dt j n1, cc c-crq pns31 vhz vvn pno12 j n1 p-acp dt crd n1, pns31 vvz a-acp av p-acp dt n-jn, av cst p-acp po12 d n-vvg cc vvg pp-f po12 n2, pns12 vhb n1 pp-f n1 av vvi po12 n1, p-acp r-crq n1 av pns31 vvb pno12
(50) sermon (DIV2)
792
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14352
And agein he amplyfyeth it yit better, saying, that our fyghting is not only ageinst flesh and blud:
And again he amplyfyeth it yet better, saying, that our fighting is not only against Flesh and blood:
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(50) sermon (DIV2)
793
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14353
but (also) ageinst the powers, and principal•ties of the aire, ageinst the Lords of the world,
but (also) against the Powers, and principal•ties of the air, against the lords of the world,
cc-acp (av) p-acp dt n2, cc n2 pp-f dt n1, p-acp dt n2 pp-f dt n1,
(50) sermon (DIV2)
793
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14354
and ageinst wicked Spirits, which fyght from heauen ageinst vs: and against wicked Spirits, which fight from heaven against us:
cc p-acp j n2, r-crq vvb p-acp n1 p-acp pno12:
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793
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14355
Commonly when wee haue too doo with an enemy that is not greatly able too anoy vs,
Commonly when we have too do with an enemy that is not greatly able too annoy us,
av-j c-crq pns12 vhb av vdi p-acp dt n1 cst vbz xx av-j j av vvi pno12,
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793
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14357
wee despyze him, and that is oftentymes a cause, that such as yee would esteeme too bee the valeantest in the world doo come short home. And why: Bycause they despyzed their enemye.
we despyze him, and that is oftentimes a cause, that such as ye would esteem too be the valeantest in the world do come short home. And why: Because they despyzed their enemy.
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(50) sermon (DIV2)
793
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14358
But Saint Paule telleth vs, we haue to do with other maner of wyghts than mortall men:
But Saint Paul Telleth us, we have to do with other manner of wights than Mortal men:
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(50) sermon (DIV2)
793
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14359
and yit wee feare them not. If a man hate vs, although he bee not of any great abilitie:
and yet we Fear them not. If a man hate us, although he be not of any great ability:
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(50) sermon (DIV2)
793
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14360
Yit haue wee a flea in our eare (as they say) and wee think it wisdome too preuent the things that our enemie can practyze ageinst vs. But specially if our enemyes be myghtie and strong,
Yet have we a flay in our ear (as they say) and we think it Wisdom too prevent the things that our enemy can practyze against us But specially if our enemies be mighty and strong,
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(50) sermon (DIV2)
793
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14361
and wee vnable too stand ageinst them, and too repulse them:
and we unable too stand against them, and too repulse them:
cc pns12 j av vvb p-acp pno32, cc av vvi pno32:
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then are wee as much amazed as may be, & yit they be but mortall men as wee be.
then Are we as much amazed as may be, & yet they be but Mortal men as we be.
av vbr pns12 p-acp d j-vvn c-acp vmb vbi, cc av pns32 vbb p-acp j-jn n2 c-acp pns12 vbb.
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14363
Howbeit S. Paul tels vs, we haue not to fyght ageinst mortal mē, but ageinst enemies that doo farre passe thē.
Howbeit S. Paul tells us, we have not to fight against Mortal men, but against enemies that do Far pass them.
a-acp np1 np1 vvz pno12, pns12 vhb xx pc-acp vvi p-acp j-jn n2, cc-acp p-acp n2 cst vdb av-j vvi pno32.
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14364
And for that cause doth he cal them powers and principalities, giuing them authoritie as though they had the ouer hand of vs alredye.
And for that cause does he call them Powers and principalities, giving them Authority as though they had thee over hand of us already.
cc p-acp d n1 vdz pns31 vvi pno32 n2 cc n2, vvg pno32 n1 c-acp cs pns32 vhd pno32 p-acp n1 pp-f pno12 av.
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14365
If wee were too fyght with an enemye that were ouer our head, it would trubble vs curstly. Now such are the diuells:
If we were too fight with an enemy that were over our head, it would trubble us curstly. Now such Are the Devils:
cs pns12 vbdr av vvi p-acp dt n1 cst vbdr p-acp po12 n1, pn31 vmd vvi pno12 av-j. av d vbr dt n2:
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they haue that aduauntage of vs: for they bee named euen Kings of this world: and besyds that, they haue a thousand wyles and policies.
they have that advantage of us: for they be nam even Kings of this world: and besides that, they have a thousand wiles and policies.
pns32 vhb d n1 pp-f pno12: c-acp pns32 vbb vvn av-j n2 pp-f d n1: cc p-acp d, pns32 vhb dt crd n2 cc n2.
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14367
And therfore it is sayd, that they not only assayle vs with force, but also lay so many stales and ambushes too intrappe vs,
And Therefore it is said, that they not only assail us with force, but also lay so many stales and Ambushes too entrap us,
cc av pn31 vbz vvn, cst pns32 xx av-j vvi pno12 p-acp n1, cc-acp av vvd av d n2 cc n2 av vvi pno12,
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14368
as wee could not scape them, if wee stoode not vppon our gard.
as we could not escape them, if we stood not upon our guard.
c-acp pns12 vmd xx vvi pno32, cs pns12 vvd xx p-acp po12 n1.
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14369
Heere it standeth vs on hand too bee throughly waked, though wee were not only asleepe,
Here it Stands us on hand too be thoroughly waked, though we were not only asleep,
av pn31 vvz pno12 p-acp n1 av vbi av-j vvn, cs pns12 vbdr xx av-j j,
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but also as it were in a swound. Yit notwithstanding, this warning dooth little boote vs:
but also as it were in a swoon. Yet notwithstanding, this warning doth little boot us:
cc-acp av c-acp pn31 vbdr p-acp dt n1. av a-acp, d n1 vdz j n1 pno12:
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793
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14371
for wee see how cold wee bee in buskling our selues to the battell. Saint Peter telleth vs the lyke, though he vse not the same woords.
for we see how cold we be in buskling our selves to the battle. Saint Peter Telleth us the like, though he use not the same words.
c-acp pns12 vvb c-crq av-jn pns12 vbi p-acp vvg po12 n2 p-acp dt n1. n1 np1 vvz pno12 av av-j, cs pns31 vvb xx dt d n2.
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14372
For in saying that the diuel is as a roring Lyon, going about and seeking some pray to deuoure,
For in saying that the Devil is as a roaring lion, going about and seeking Some prey to devour,
p-acp p-acp vvg cst dt n1 vbz p-acp dt j-vvg n1, vvg a-acp cc vvg d n1 pc-acp vvi,
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14373
so as he will swallowe vs vp •ut of hand, if wee bee not waking:
so as he will swallow us up •ut of hand, if we be not waking:
av c-acp pns31 vmb vvi pno12 a-acp av pp-f n1, cs pns12 vbb xx vvg:
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14374
hee sheweth vs that it is not for vs too bee rechlesse and out of feare,
he shows us that it is not for us too be rechlesse and out of Fear,
pns31 vvz pno12 cst pn31 vbz xx p-acp pno12 av vbi j cc av pp-f n1,
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14375
but rather too sticke well too our talking. Not that wee should bee afrayd out of measure:
but rather too stick well too our talking. Not that we should be afraid out of measure:
cc-acp av-c av vvi av av po12 n-vvg. xx cst pns12 vmd vbi j av pp-f n1:
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793
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14376
for the intent of Saint Peter and Saint Paule in setting foorth the diuells force, is not too discomfort vs and dismay vs, that wee should conclude (with our selues:) how shall wee then doo? wee bee quyte past hope of recouerie. No:
for the intent of Saint Peter and Saint Paul in setting forth the Devils force, is not too discomfort us and dismay us, that we should conclude (with our selves:) how shall we then do? we be quite past hope of recovery. No:
c-acp dt n1 pp-f n1 np1 cc n1 np1 p-acp vvg av dt ng1 n1, vbz xx av vvi pno12 cc vvb pno12, cst pns12 vmd vvi (p-acp po12 n2:) q-crq vmb pns12 av vdi? pns12 vbb av j n1 pp-f n1. uh-dx:
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but Saint Peter addeth, withstande him beeing strong in fayth. And Saint Paule sayeth also vntoo vs:
but Saint Peter adds, withstand him being strong in faith. And Saint Paul Saith also unto us:
cc-acp n1 np1 vvz, vvi pno31 vbg j p-acp n1. cc n1 np1 vvz av p-acp pno12:
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14378
the diuell is strong and myghtie, but yit God surmounteth him:
the Devil is strong and mighty, but yet God surmounteth him:
dt n1 vbz j cc j, cc-acp av np1 vvz pno31:
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14379
and if yee bee armed with his power, feare not but yee shall farre ouercome Satan and all his assaultes,
and if ye be armed with his power, Fear not but ye shall Far overcome Satan and all his assaults,
cc cs pn22 vbb vvn p-acp po31 n1, vvb xx p-acp pn22 vmb av-j vvi np1 cc d po31 n2,
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793
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14380
and in the ende get the vpper hand of him.
and in the end get the upper hand of him.
cc p-acp dt n1 vvb dt jc n1 pp-f pno31.
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14381
So then, the thing that wee haue too beare in mynd, is that as oft as wee perceyue the lets that hinder our walking where God calleth vs,
So then, the thing that we have too bear in mind, is that as oft as we perceive the lets that hinder our walking where God calls us,
av av, dt n1 cst pns12 vhb av vvi p-acp n1, vbz d c-acp av c-acp pns12 vvb dt n2 cst vvb po12 j-vvg c-crq np1 vvz pno12,
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and our holding out as were requisyte:
and our holding out as were requisyte:
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14383
we must acknowledge our owne infirmitie, and condemne all the foolish ouerweening of poperie, as their freewil, their works of preparation,
we must acknowledge our own infirmity, and condemn all the foolish overweening of popery, as their freewill, their works of preparation,
pns12 vmb vvi po12 d n1, cc vvi d dt j j-vvg pp-f n1, c-acp po32 n1, po32 n2 pp-f n1,
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14384
and all things which they imagin themselues too bring vntoo God. Let all such stuffe vanish away.
and all things which they imagine themselves too bring unto God. Let all such stuff vanish away.
cc d n2 r-crq pns32 vvb px32 av vvi p-acp np1. vvb d d n1 vvb av.
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793
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14385
And when wee haue acknowledged that wee can doo nothing at all of our selues: then let vs on the other syde consider who is our enemie, and bee afrayd:
And when we have acknowledged that we can do nothing At all of our selves: then let us on the other side Consider who is our enemy, and be afraid:
cc c-crq pns12 vhb vvn cst pns12 vmb vdi pix p-acp d pp-f po12 n2: av vvb pno12 p-acp dt j-jn n1 vvb r-crq vbz po12 n1, cc vbi j:
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14386
not as men in a maze too sinke in our owne wretchednesse:
not as men in a maze too sink in our own wretchedness:
xx c-acp n2 p-acp dt n1 av vvi p-acp po12 d n1:
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14387
but that the same may the better waken vs, and driue vs too seeke succour at Gods hand by prayer and supplication,
but that the same may the better waken us, and driven us too seek succour At God's hand by prayer and supplication,
cc-acp cst dt d vmb dt jc vvb pno12, cc vvi pno12 av vvi n1 p-acp ng1 n1 p-acp n1 cc n1,
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14388
and too imbrace his promises with fayth, which shall get the vpper hand of all the world.
and too embrace his promises with faith, which shall get the upper hand of all the world.
cc av vvi po31 n2 p-acp n1, r-crq vmb vvi dt jc n1 pp-f d dt n1.
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14389
And therwithall let vs not doubt but that God wyll alwayes haue the vpper hand of Satan and of all his practizes.
And therewithal let us not doubt but that God will always have the upper hand of Satan and of all his practises.
cc av vvb pno12 xx vvi cc-acp cst np1 vmb av vhi dt jc n1 pp-f np1 cc pp-f d po31 n2.
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14390
For he hath promised too vse an infinite power, whensoeuer the cace concerneth the succoring of vs. Yee see then that wee must walke in feare and warenesse.
For he hath promised too use an infinite power, whensoever the case concerns the succouring of us Ye see then that we must walk in Fear and warenesse.
p-acp pns31 vhz vvn av vvi dt j n1, c-crq dt n1 vvz dt vvg pp-f pno12 pn22 vvi av cst pns12 vmb vvi p-acp n1 cc n1.
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14391
And why? Bycause wee bee beseeged with many enemyes, and yit are destitute of all goodnesse, and giuen too al euill.
And why? Because we be besieged with many enemies, and yet Are destitute of all Goodness, and given too all evil.
cc q-crq? c-acp pns12 vbb vvn p-acp d n2, cc av vbr j pp-f d n1, cc vvn av d n-jn.
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14392
Then standeth it vs on hand to distrust our strength, and too mourne, and too bee quickened vp with feare,
Then Stands it us on hand to distrust our strength, and too mourn, and too be quickened up with Fear,
av vvz pn31 pno12 p-acp n1 pc-acp vvi po12 n1, cc av vvi, cc av vbi vvn a-acp p-acp n1,
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14393
bycause of our enemyes, which might so deuoure vs at the first chop with one grayne of salt (as men say) as wee should bee vtterly vndoone.
Because of our enemies, which might so devour us At the First chop with one grain of salt (as men say) as we should be utterly undone.
c-acp pp-f po12 n2, r-crq vmd av vvi pno12 p-acp dt ord n1 p-acp crd n1 pp-f n1 (c-acp n2 vvb) c-acp pns12 vmd vbi av-j vvn.
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14394
For not onely once, but a hundred thousand tymes should wee bee ouerwhelmed by the power of the Diuell,
For not only once, but a hundred thousand times should we be overwhelmed by the power of the devil,
p-acp xx av-j a-acp, cc-acp dt crd crd n2 vmd pns12 vbi vvn p-acp dt n1 pp-f dt n1,
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if our Lord vphild vs not.
if our Lord upheld us not.
cs po12 n1 vvn pno12 xx.
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14396
But howsoeuer wee fare, let vs marche on with our heades vpright, pr•suming vppon the helpe that is promised vs from aboue:
But howsoever we fare, let us march on with our Heads upright, pr•suming upon the help that is promised us from above:
cc-acp c-acp pns12 vvb, vvb pno12 vvi a-acp p-acp po12 n2 av-j, vvg p-acp dt n1 cst vbz vvn pno12 p-acp a-acp:
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793
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14397
and wee shall feele it in such wyse, as wee shall continue vnuanquishable.
and we shall feel it in such wise, as we shall continue unvanquishable.
cc pns12 vmb vvi pn31 p-acp d n1, c-acp pns12 vmb vvi j.
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14417
16. Taking aboue all things the sheeld of fayth, wherby you may quench all the fyrie dartes of wickednesse.
16. Taking above all things the shield of faith, whereby you may quench all the firy darts of wickedness.
crd vvg p-acp d n2 dt n1 pp-f n1, c-crq pn22 vmb vvi d dt j n2 pp-f n1.
(51) sermon (DIV2)
800
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it is a goodly strengthning of our fayth, and wee haue cause too bee the more inflamed.
it is a goodly strengthening of our faith, and we have cause too be the more inflamed.
pn31 vbz dt j vvg pp-f po12 n1, cc pns12 vhb n1 av vbi dt av-dc vvn.
(53) sermon (DIV2)
849
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And although wee alwayes hang our wings, and indure hote skirmishes, 〈 ◊ 〉 as e•ewhyles wee feele stinking hartgrypes, (as in deede God will performe hys strength in our weaknesse:) yit howsoeuer wee fare, let vs not doubt but all shall turne too our benefyte,
And although we always hang our wings, and endure hight Skirmishes, 〈 ◊ 〉 as e•ewhyles we feel stinking hartgrypes, (as in deed God will perform his strength in our weakness:) yet howsoever we fare, let us not doubt but all shall turn too our benefit,
cc cs pns12 av vvb po12 n2, cc vvi j n2, 〈 sy 〉 c-acp av pns12 vvb vvg n2, (c-acp p-acp n1 np1 vmb vvi po31 n1 p-acp po12 n1:) av c-acp pns12 vvb, vvb pno12 xx vvi p-acp d vmb vvi av po12 n1,
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14399
and that euen our trubbles shall bee a meanes too make vs modest, and serue vs for spurres too pricke vs foreward too call vppon God,
and that even our Troubles shall be a means too make us modest, and serve us for spurs too prick us forward too call upon God,
cc cst av po12 n2 vmb vbi dt n2 av vvb pno12 j, cc vvb pno12 p-acp n2 av vvb pno12 av-j av vvi p-acp np1,
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793
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14400
and moreouer moue vs too yeeld him thankes and honour, when wee see he hath graunted vs the grace too ouercome our enemy,
and moreover move us too yield him thanks and honour, when we see he hath granted us the grace too overcome our enemy,
cc av vvb pno12 av vvi pno31 n2 cc n1, c-crq pns12 vvb pns31 vhz vvn pno12 dt n1 av vvn po12 n1,
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so as wee shall euery minute acknowledge the goodnesse that wee haue receyued at his hand.
so as we shall every minute acknowledge the Goodness that we have received At his hand.
av c-acp pns12 vmb d n1 vvi dt n1 cst pns12 vhb vvn p-acp po31 n1.
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14402
Thus the way for vs too order our lyfe well, is, first too knowe God,
Thus the Way for us too order our life well, is, First too know God,
av dt n1 p-acp pno12 av vvi po12 n1 av, vbz, ord av vvi np1,
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14403
and afterward too vnderstand that wee bee beholden too him for all the goodnesse, and good things that wee haue,
and afterwards too understand that we be beholden too him for all the Goodness, and good things that we have,
cc av av vvi cst pns12 vbb vvi av pno31 p-acp d dt n1, cc j n2 cst pns12 vhb,
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793
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14404
and therefore not bee cold and lazie, but inforc• our selues euery man too glorify him, in such wyse as wee walke continually in his feare.
and Therefore not be cold and lazy, but inforc• our selves every man too Glorify him, in such wise as we walk continually in his Fear.
cc av xx vbi j-jn cc j, cc-acp n1 po12 n2 d n1 av vvi pno31, p-acp d j c-acp pns12 vvb av-j p-acp po31 n1.
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14405
Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs perceyue them better than wee haue doone,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us perceive them better than we have done,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 vvi pno32 av-jc cs pns12 vhb vdn,
(50) sermon (DIV2)
794
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14406
and that our so dooyng may cause vs too resort too him, that wee may not onely obteyne forgiuenesse of our faultes past,
and that our so doing may cause us too resort too him, that we may not only obtain forgiveness of our Faults past,
cc d po12 av vdg vmb vvi pno12 av vvi av pno31, cst pns12 vmb xx av-j vvi n1 pp-f po12 n2 j,
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794
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14407
but also bee so strengthened, as wee may order our whole lyfe according too his holy commaundementes,
but also be so strengthened, as we may order our Whole life according too his holy Commandments,
cc-acp av vbi av vvn, c-acp pns12 vmb vvi po12 j-jn n1 vvg av po31 j n2,
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794
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14408
euen according too the measure of grace that he shall haue giuen vs, vntyll he haue taken vs out of this world,
even according too the measure of grace that he shall have given us, until he have taken us out of this world,
av-j vvg av dt n1 pp-f n1 cst pns31 vmb vhi vvn pno12, p-acp pns31 vhb vvn pno12 av pp-f d n1,
(50) sermon (DIV2)
794
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14409
and rid vs of al the vyces and spottes wherwith wee bee steyned as now. And so let vs all saye, Almyghtie God heauenly father. &c.
and rid us of all the vices and spots wherewith we be stained as now. And so let us all say, Almighty God heavenly father. etc.
cc vvb pno12 pp-f d dt n2 cc n2 c-crq pns12 vbb vvn a-acp av. cc av vvb pno12 d vvi, j-jn np1 j n1. av
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794
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14410
The.xlvi. Sermon, which is the fourth vppon the sixth Chapter.
The xlvi Sermon, which is the fourth upon the sixth Chapter.
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794
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14411
11. Put vpon you the vvhole armour of God, that ye may vvithstand all the assaultes of the diuell.
11. Put upon you the Whole armour of God, that you may withstand all the assaults of the Devil.
crd vvb p-acp pn22 dt j-jn n1 pp-f np1, cst pn22 vmb vvi d dt n2 pp-f dt n1.
(51) sermon (DIV2)
795
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14412
12. For our vvrestling is not ageinst fleshe and blud, but ageinst the Principalities, ageinst the Povvers, ageinst of Lordes of this vvorld, the (gouernours) of the darkenesse of this world, (and) ageinst the spirituall vvickednesses that are in the heauenly places.
12. For our wrestling is not against Flesh and blood, but against the Principalities, against the Powers, against of lords of this world, the (Governors) of the darkness of this world, (and) against the spiritual Wickednesses that Are in the heavenly places.
crd p-acp po12 n-vvg vbz xx p-acp n1 cc n1, cc-acp p-acp dt n2, p-acp dt n2, p-acp pp-f n2 pp-f d n1, dt (n2) pp-f dt n1 pp-f d n1, (cc) p-acp dt j n2 cst vbr p-acp dt j n2.
(51) sermon (DIV2)
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14413
13. VVherefore take too you the vvhole armour of God, that yee may bee able too vvithstand in the euill day,
13. Wherefore take too you the Whole armour of God, that ye may be able too withstand in the evil day,
crd q-crq vvb av pn22 dt j-jn n1 pp-f np1, cst pn22 vmb vbi j av vvi p-acp dt j-jn n1,
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797
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14414
and stand fast vvhen ye haue performed all things.
and stand fast when you have performed all things.
cc vvb av-j c-crq pn22 vhb vvn d n2.
(51) sermon (DIV2)
797
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14415
14. Stand fast therfore, hauing your loynes girt with truth, and beyng clothed vvith the brestplate of Ryghtuousnesse:
14. Stand fast Therefore, having your loins girded with truth, and being clothed with the breastplate of Righteousness:
crd n1 av-j av, vhg po22 n2 vvn p-acp n1, cc vbg vvn p-acp dt n1 pp-f n1:
(51) sermon (DIV2)
798
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14416
15. Hauing your feete shod vvith the preparation of the Gospell of peace:
15. Having your feet shod with the preparation of the Gospel of peace:
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yit must wee alwayes haue our eye vppon him, that we may beware of him.
yet must we always have our eye upon him, that we may beware of him.
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(51) sermon (DIV2)
802
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14418
17. Also take too you the Helmet of saluation, and the swoord of the spirit, vvhich is the vvoord of God.
17. Also take too you the Helmet of salvation, and the sword of the Spirit, which is the word of God.
crd av vvb av pn22 dt n1 pp-f n1, cc dt n1 pp-f dt n1, r-crq vbz dt n1 pp-f np1.
(51) sermon (DIV2)
801
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14419
I Shewed you this morning, why Saint Paule speaketh heere of the force and craftes of Satan, that is too wit, to wake vs, that wee bee not taken vnwares, as it happeneth oftentymes.I Showed you this morning, why Saint Paul speaks Here of the force and crafts of Satan, that is too wit, to wake us, that we be not taken unwares, as it Happeneth oftentimes.
pns11 vvd pn22 d n1, q-crq n1 np1 vvz av pp-f dt n1 cc n2 pp-f np1, cst vbz av n1, pc-acp vvi pno12, cst pns12 vbb xx vvn av-j, c-acp pn31 vvz av.
(51) sermon (DIV2)
802
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14420
Therefore it standeth vs on hand too knowe, with what manner of enemye wee haue too doo, that the same may stirre vs vp too resist him.
Therefore it Stands us on hand too know, with what manner of enemy we have to do, that the same may stir us up too resist him.
av pn31 vvz pno12 p-acp n1 av vvi, p-acp r-crq n1 pp-f n1 pns12 vhb pc-acp vdi, cst dt d vmb vvi pno12 a-acp av vvi pno31.
(51) sermon (DIV2)
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Trew it is that at the first wee myght bee abashed, by comparing our owne weaknesse with the practyzes and preparations of Satan, wherof mention is made heere.
True it is that At the First we might be abashed, by comparing our own weakness with the practyzes and preparations of Satan, whereof mention is made Here.
j pn31 vbz cst p-acp dt ord pns12 vmd vbi vvn, p-acp vvg po12 d n1 p-acp dt n2 cc n2 pp-f np1, c-crq n1 vbz vvn av.
(51) sermon (DIV2)
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But the remedy thereof is set downe therewithall, as I haue touched alredy, and as Saint Paule proceedeth too shewe yit more at length.
But the remedy thereof is Set down therewithal, as I have touched already, and as Saint Paul Proceedeth too show yet more At length.
p-acp dt n1 av vbz vvn a-acp av, c-acp pns11 vhb vvn av, cc p-acp n1 np1 vvz av vvi av av-dc p-acp n1.
(51) sermon (DIV2)
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14423
Therefore he sayeth first, that the incounter which wee haue too deale in, is much more harde and daungerfull,
Therefore he Saith First, that the encounter which we have too deal in, is much more harden and daungerfull,
av pns31 vvz ord, cst dt n1 r-crq pns12 vhb av vvi p-acp, vbz d dc j cc j,
(51) sermon (DIV2)
802
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14424
than if all the men in the world did set themselues ageinst vs. For the force of Satan is aboue them all.
than if all the men in the world did Set themselves against us For the force of Satan is above them all.
cs cs d dt n2 p-acp dt n1 vdd vvi px32 p-acp pno12 p-acp dt n1 pp-f np1 vbz p-acp pno32 d.
(51) sermon (DIV2)
802
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14425
And that is the cause why he sayeth, that our fyghting is not ageinst flesh and blud.
And that is the cause why he Saith, that our fighting is not against Flesh and blood.
cc cst vbz dt n1 c-crq pns31 vvz, cst po12 j-vvg vbz xx p-acp n1 cc n1.
(51) sermon (DIV2)
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14426
By these woordes he dooth vs too vnderstand, that wee haue not too stand ageinst mortall men onely.
By these words he doth us too understand, that we have not too stand against Mortal men only.
p-acp d n2 pns31 vdz pno12 av vvi, cst pns12 vhb xx av vvi p-acp j-jn n2 av-j.
(51) sermon (DIV2)
802
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14427
It is trewe that men shall oftentymes bid vs battell, yea and they shalbee Satans vnderlings too torment vs. But that is not the thing that we must sticke at.
It is true that men shall oftentimes bid us battle, yea and they shalbe Satan underlings too torment us But that is not the thing that we must stick At.
pn31 vbz j cst n2 vmb av vvi pno12 n1, uh cc pns32 vmb npg1 n2 av vvb pno12 p-acp d vbz xx dt n1 cst pns12 vmb vvi p-acp.
(51) sermon (DIV2)
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14428
For the diuel serues his turne by them too driue vs too despayre, or too prouoke vs too reuengment,
For the Devil serves his turn by them too driven us too despair, or too provoke us too revengement,
p-acp dt n1 vvz po31 n1 p-acp pno32 av vvi pno12 av vvi, cc av vvb pno12 av n1,
(51) sermon (DIV2)
802
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14429
and too make vs grudge ageinst God.
and too make us grudge against God.
cc av vvb pno12 vvi p-acp np1.
(51) sermon (DIV2)
802
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14430
Howsoeuer the cace stand, the wicked doo neuer trubble vs, but they bee egged too it by another, that is too say, by Satan, who ruleth them,
Howsoever the case stand, the wicked do never trubble us, but they be egged too it by Another, that is too say, by Satan, who Ruleth them,
c-acp dt n1 vvb, dt j vdb av vvi pno12, cc-acp pns32 vbi vvd av pn31 p-acp j-jn, cst vbz av vvb, p-acp np1, r-crq vvz pno32,
(51) sermon (DIV2)
802
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14431
and is their head, and setteth them a woorke, too the endes aforesayd.
and is their head, and sets them a work, too the ends aforesaid.
cc vbz po32 n1, cc vvz pno32 dt n1, av dt n2 vvn.
(51) sermon (DIV2)
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14432
Therefore if wee sticke vppon men, wee forget the principall, after the manner of Dogges, who if a man doo cast a stone at them, fall too byting of the stone too wreake themselues,
Therefore if we stick upon men, we forget the principal, After the manner of Dogs, who if a man do cast a stone At them, fallen too biting of the stone too wreak themselves,
av cs pns12 vvb p-acp n2, pns12 vvb dt n-jn, p-acp dt n1 pp-f n2, r-crq cs dt n1 vdi vvi dt n1 p-acp pno32, vvb av vvg pp-f dt n1 av vvi px32,
(51) sermon (DIV2)
802
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14433
and regard not the hand that threw it.
and regard not the hand that threw it.
cc vvb xx dt n1 cst vvd pn31.
(51) sermon (DIV2)
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14434
Euen so are wee vnpurueyed of wit, when wee thinke our stryuing is but only with men,
Eve so Are we unpurveyed of wit, when we think our striving is but only with men,
np1 av vbr pns12 j-vvn-u pp-f n1, c-crq pns12 vvb po12 vvg vbz p-acp av-j p-acp n2,
(51) sermon (DIV2)
802
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14435
and in the meane whyle thinke not vppon our inuisible enemye. Wherfore let vs bethinke vs well of the thing that Saint Paule telles vs heere,
and in the mean while think not upon our invisible enemy. Wherefore let us bethink us well of the thing that Saint Paul tells us Here,
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(51) sermon (DIV2)
802
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14436
namely that Satan is the cheef enemye that wee haue, yea and that it is he whom we must withstand:
namely that Satan is the chief enemy that we have, yea and that it is he whom we must withstand:
av cst np1 vbz dt j-jn n1 cst pns12 vhb, uh cc cst pn31 vbz pns31 ro-crq pns12 vmb vvi:
(51) sermon (DIV2)
802
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14437
and although he use diuerse meanes to vexe vs, and to turne vs away frō the feare of God:
and although he use diverse means to vex us, and to turn us away from the Fear of God:
cc cs pns31 vvb j n2 pc-acp vvi pno12, cc pc-acp vvi pno12 av p-acp dt n1 pp-f np1:
(51) sermon (DIV2)
802
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14439
Agein, a man myght thinke it straunge, that Saint Paule should say, that the diuelles are the principalities of the aire, the lordshippes and powers of heauen,
Again, a man might think it strange, that Saint Paul should say, that the diuelles Are the principalities of the air, the lordships and Powers of heaven,
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(51) sermon (DIV2)
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14440
and the princes of the world: for a man would deeme that he matcheth them ageinst God.
and the Princes of the world: for a man would deem that he Matches them against God.
cc dt n2 pp-f dt n1: c-acp dt n1 vmd vvi cst pns31 vvz pno32 p-acp np1.
(51) sermon (DIV2)
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14441
Now although some Heretikes in olde tyme haue abuzed this place, intending too haue made as it were twoo beginnings,
Now although Some Heretics in old time have abuzed this place, intending too have made as it were twoo beginnings,
av cs d n2 p-acp j n1 vhb vvn d n1, vvg av vhb vvn c-acp pn31 vbdr crd n2,
(51) sermon (DIV2)
803
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14442
so as God should bee letted too maynteyne himselfe ageinst Satan, and too defend those whom be hath taken intoo his protection:
so as God should be letted too maintain himself against Satan, and too defend those whom be hath taken into his protection:
av c-acp np1 vmd vbi vvn av vvi px31 p-acp np1, cc av vvb d ro-crq vbi vhz vvn p-acp po31 n1:
(51) sermon (DIV2)
803
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14443
yit notwithstanding if wee haue an eye too Saint Paules intent, this question wil bee easly resolued.
yet notwithstanding if we have an eye too Saint Paul's intent, this question will be Easily resolved.
av c-acp cs pns12 vhb dt n1 av n1 npg1 n1, d n1 vmb vbi av-j vvn.
(51) sermon (DIV2)
803
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14444
And why? For heere is no talke of any power that the diuell should haue as it were in despyte of God too aduaunce himselfe ageinst him:
And why? For Here is no talk of any power that the Devil should have as it were in despite of God too advance himself against him:
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(51) sermon (DIV2)
803
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14445
for wee must rather stand fully resolued of this poynt, that the diuell is the executer of Gods iudgmentes,
for we must rather stand Fully resolved of this point, that the Devil is the executer of God's Judgments,
c-acp pns12 vmb av-c vvi av-j vvn pp-f d n1, cst dt n1 vbz dt n1 pp-f npg1 n2,
(51) sermon (DIV2)
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and cannot attempt any thing more then is graunted and permitted him.
and cannot attempt any thing more then is granted and permitted him.
cc vmbx vvi d n1 av-dc cs vbz vvn cc vvd pno31.
(51) sermon (DIV2)
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14447
If there were no more but this text of the first chapter of Iob, where the diuell appeered with the Angelles (who are named there the children of God) to get leaue too doo mischeef: If there were no more but this text of the First chapter of Job, where the Devil appeared with the Angels (who Are nam there the children of God) to get leave too do mischief:
cs a-acp vbdr dx dc p-acp d n1 pp-f dt ord n1 pp-f np1, c-crq dt n1 vvd p-acp dt n2 (r-crq vbr vvn a-acp dt n2 pp-f np1) pc-acp vvi vvi av vdi n1:
(51) sermon (DIV2)
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14448
it ought too satisfie vs throughly. Trew it is that he seeketh nothing else but too peruert and confound all things.
it ought too satisfy us thoroughly. True it is that he seeks nothing Else but too pervert and confound all things.
pn31 vmd av vvi pno12 av-j. j pn31 vbz cst pns31 vvz pix av cc-acp av vvi cc vvi d n2.
(51) sermon (DIV2)
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14449
But yit for all that, God holdeth him brydled, and executeth what he thinks good by his meanes, insomuch that when the diuelles haue deuyzed what they cā,
But yet for all that, God holds him bridled, and Executeth what he thinks good by his means, insomuch that when the diuelles have deuyzed what they can,
p-acp av p-acp d d, np1 vvz pno31 vvn, cc vvz r-crq pns31 vvz j p-acp po31 n2, av cst c-crq dt fw-la vhi vvn r-crq pns32 vmb,
(51) sermon (DIV2)
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14450
yit can they not attempt any thing without Gods leaue, yea and except he haue ordeyned it,
yet can they not attempt any thing without God's leave, yea and except he have ordained it,
av vmb pns32 xx vvi d n1 p-acp npg1 n1, uh cc c-acp pns31 vhb vvn pn31,
(51) sermon (DIV2)
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14451
and giuen them expresse charge to doo this or that.
and given them express charge to do this or that.
cc vvn pno32 vvi n1 pc-acp vdi d cc d.
(51) sermon (DIV2)
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14452
Yit notwithstanding, it is not for nought that S. Paule nameth them the powers and principalities of the aire:
Yet notwithstanding, it is not for nought that S. Paul names them the Powers and principalities of the air:
av a-acp, pn31 vbz xx p-acp pi cst np1 np1 vvz pno32 dt n2 cc n2 pp-f dt n1:
(51) sermon (DIV2)
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for all this dependeth vppon the things that he will speake anon concerning the darkenesse of the world.
for all this dependeth upon the things that he will speak anon Concerning the darkness of the world.
c-acp d d vvz p-acp dt n2 cst pns31 vmb vvi av vvg dt n1 pp-f dt n1.
(51) sermon (DIV2)
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14454
But, that the diuelles should haue superioritie ouer mankynd, which is shaped after the image of God, were ageinst all reason:
But, that the diuelles should have superiority over mankind, which is shaped After the image of God, were against all reason:
p-acp, cst dt fw-la vmd vhi n1 p-acp n1, r-crq vbz vvn p-acp dt n1 pp-f np1, vbdr p-acp d n1:
(51) sermon (DIV2)
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14455
yea if wee had continued in our soundnesse.
yea if we had continued in our soundness.
uh cs pns12 vhd vvn p-acp po12 n1.
(51) sermon (DIV2)
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14456
Had wee hild out in the state wherein God created our father Adam, it is certeyne that the diuell should not haue had any aduauntage ouer vs. But forasmuch as wee bee now ouerwhelmed with darkenesse,
Had we held out in the state wherein God created our father Adam, it is certain that the Devil should not have had any advantage over us But forasmuch as we be now overwhelmed with darkness,
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(51) sermon (DIV2)
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14457
and become thralles of our owne nature: therefore the diuell is named the Prince of the world.
and become thralls of our own nature: Therefore the Devil is nam the Prince of the world.
cc vvi n2 pp-f po12 d n1: av dt n1 vbz vvn dt n1 pp-f dt n1.
(51) sermon (DIV2)
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14458
Wherfore let vs marke well that Saint Paule hauing so aduaunced the power of the diuell, sheweth vs from whence all of it proceedeth,
Wherefore let us mark well that Saint Paul having so advanced the power of the Devil, shows us from whence all of it Proceedeth,
q-crq vvb pno12 vvi av d n1 np1 vhg av vvn dt n1 pp-f dt n1, vvz pno12 p-acp c-crq d pp-f pn31 vvz,
(51) sermon (DIV2)
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14584
No dout but Saint Paule had an eye to the auncient fashion of men of warre.
No doubt but Saint Paul had an eye to the ancient fashion of men of war.
dx n1 p-acp n1 np1 vhd dt n1 p-acp dt j-jn n1 pp-f n2 pp-f n1.
(51) sermon (DIV2)
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and what is the welspring of it, too the intent wee should not thinke that the diuell hath the reynes of the brydle looce on his necke,
and what is the wellspring of it, too the intent we should not think that the Devil hath the reins of the bridle lose on his neck,
cc r-crq vbz dt n1 pp-f pn31, av dt n1 pns12 vmd xx vvi cst dt n1 vhz dt n2 pp-f dt n1 j p-acp po31 n1,
(51) sermon (DIV2)
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14460
so as hee should bee able too doo what he listeth, and God vnable too let him.
so as he should be able to do what he lists, and God unable too let him.
av c-acp pns31 vmd vbi j pc-acp vdi r-crq pns31 vvz, cc np1 j av vvb pno31.
(51) sermon (DIV2)
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14461
Too the intent then that wee should not imagin that Gods souerein dominion is abated by any power of the diuelles:
Too the intent then that we should not imagine that God's sovereign dominion is abated by any power of the diuelles:
av dt n1 av cst pns12 vmd xx vvi cst ng1 j-jn n1 vbz vvn p-acp d n1 pp-f dt fw-la:
(51) sermon (DIV2)
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14462
Saint Paule sayth, that their power proceedeth of this, that this world is in darkenesse. Trew it is that the Sunne shyneth vppon vs, and the Moone also:
Saint Paul say, that their power Proceedeth of this, that this world is in darkness. True it is that the Sun shineth upon us, and the Moon also:
n1 np1 vvz, cst po32 n1 vvz pp-f d, cst d n1 vbz p-acp n1. j pn31 vbz d dt n1 vvz p-acp pno12, cc dt n1 av:
(51) sermon (DIV2)
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14463
but yit for all that, wee ceasse not too bee plunged in the dungeon of death,
but yet for all that, we cease not too be plunged in the dungeon of death,
cc-acp av c-acp d d, pns12 vvb xx av vbi vvn p-acp dt n1 pp-f n1,
(51) sermon (DIV2)
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14464
and too bee blynd wretches, bycause wee bee banished from the lyght of lyfe which is in God.
and too be blind wretches, Because we be banished from the Light of life which is in God.
cc av vbi j n2, c-acp pns12 vbb vvn p-acp dt vvi pp-f n1 r-crq vbz p-acp np1.
(51) sermon (DIV2)
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14465
Inasmuch then as wee bee destitute of the knowledge of him that made and fashyoned all things,
Inasmuch then as we be destitute of the knowledge of him that made and fashyoned all things,
av av c-acp pns12 vbb j pp-f dt n1 pp-f pno31 cst vvd cc vvn d n2,
(51) sermon (DIV2)
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14466
and haue our wittes intangled in all naugh•inesse, and our reason is vtterly peruerted:
and have our wits entangled in all naugh•inesse, and our reason is utterly perverted:
cc vhb po12 n2 vvn p-acp d n1, cc po12 n1 vbz av-j vvn:
(51) sermon (DIV2)
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14467
therefore dooth Satan reigne ouer vs. And so the question is dissolued which myght haue bin demaunded, namely how the diuelles are named the princes of the aire,
Therefore doth Satan Reign over us And so the question is dissolved which might have been demanded, namely how the diuelles Are nam the Princes of the air,
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(51) sermon (DIV2)
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and haue such scope in this world which God hath created.
and have such scope in this world which God hath created.
cc vhb d n1 p-acp d n1 r-crq np1 vhz vvn.
(51) sermon (DIV2)
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14469
That commeth not of the originall order of nature, (as I haue declared alredye) but of the corruption that is happened through the fall of man:
That comes not of the original order of nature, (as I have declared already) but of the corruption that is happened through the fallen of man:
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(51) sermon (DIV2)
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14470
Howsoeuer the cace stand, the diuels haue such power ouer vs, as wee could not tel how to withstand them,
Howsoever the case stand, the Devils have such power over us, as we could not tell how to withstand them,
c-acp dt n1 vvb, dt n2 vhb d n1 p-acp pno12, c-acp pns12 vmd xx vvi c-crq pc-acp vvi pno32,
(51) sermon (DIV2)
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14471
vnlesse God were both our sheeld and our wal, and serued our turne at al assayes,
unless God were both our shield and our wall, and served our turn At all assays,
cs np1 vbdr d po12 n1 cc po12 n1, cc vvd po12 n1 p-acp d n2,
(51) sermon (DIV2)
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14472
yea and fought for vs at such tyme as wee can doo nothing at all.
yea and fought for us At such time as we can do nothing At all.
uh cc vvd p-acp pno12 p-acp d n1 c-acp pns12 vmb vdi pix p-acp av-d.
(51) sermon (DIV2)
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I say, wee must mark well that, and also beate downe the foolishe presumption which is so rooted in our harts,
I say, we must mark well that, and also beat down the foolish presumption which is so rooted in our hearts,
pns11 vvb, pns12 vmb vvi av d, cc av vvd a-acp dt j n1 r-crq vbz av vvn p-acp po12 n2,
(51) sermon (DIV2)
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14474
as it is ryght hard for vs too weede it out. For wee see how men doo alwayes vaunt themselues, and woulde make themselues as Idols.
as it is right hard for us too weed it out. For we see how men do always vaunt themselves, and would make themselves as Idols.
c-acp pn31 vbz j-jn j p-acp pno12 av n1 pn31 av. c-acp pns12 vvb c-crq n2 vdb av vvi px32, cc vmd vvi px32 p-acp n2.
(51) sermon (DIV2)
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But how speaks the scripture of them? It calleth them the diuells slaues.
But how speaks the scripture of them? It calls them the Devils slaves.
p-acp q-crq vvz dt n1 pp-f pno32? pn31 vvz pno32 dt ng1 n2.
(51) sermon (DIV2)
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So long then as wee haue not Iesus Christ for our king, and his seate is vnset vp among vs by reason of Adams fall:
So long then as we have not Iesus christ for our King, and his seat is unset up among us by reason of Adams fallen:
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(51) sermon (DIV2)
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the diuell must needes bee our Prince, and haue all authoritie ouer vs, and wee bee subiect vntoo him.
the Devil must needs be our Prince, and have all Authority over us, and we be Subject unto him.
dt n1 vmb av vbi po12 n1, cc vhb d n1 p-acp pno12, cc pns12 vbi j-jn p-acp pno31.
(51) sermon (DIV2)
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14478
Now let men make as greate brauerie as they list, and chalendge this and that too themselues:
Now let men make as great bravery as they list, and challenge this and that too themselves:
av vvb n2 vvi p-acp j n1 c-acp pns32 vvb, cc vvb d cc cst av px32:
(51) sermon (DIV2)
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and yit notwithstanding, the thing that the holie Ghost hath spoken, must continew soothfast.
and yet notwithstanding, the thing that the holy Ghost hath spoken, must continue soothfast.
cc av a-acp, dt n1 cst dt j n1 vhz vvn, vmb vvi n1.
(51) sermon (DIV2)
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For vnrepealable is the definitiue sentence that is giuen heere, that is too wit, that the diuel is our prince,
For unrepealable is the definitive sentence that is given Here, that is too wit, that the Devil is our Prince,
p-acp j vbz dt j n1 cst vbz vvn av, cst vbz av n1, cst dt n1 vbz po12 n1,
(51) sermon (DIV2)
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14481
and wee his subiects, hild downe vnder his thraldome, vntill wee bee set free by our Lord Iesus Christ, according too this saying in the eyght of Saint Iohn, that it is he which maketh vs free, too the ende wee shoulde depart out of the cursed tyrannie and bondage of Satan.
and we his Subjects, held down under his thraldom, until we be Set free by our Lord Iesus christ, according too this saying in the eyght of Saint John, that it is he which makes us free, too the end we should depart out of the cursed tyranny and bondage of Satan.
cc pns12 po31 n2-jn, vvd a-acp p-acp po31 n1, c-acp pns12 vbb vvn j p-acp po12 n1 np1 np1, vvg av d vvg p-acp dt crd pp-f n1 np1, cst pn31 vbz pns31 r-crq vvz pno12 j, av dt n1 pns12 vmd vvi av pp-f dt j-vvn n1 cc n1 pp-f np1.
(51) sermon (DIV2)
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Now seeing wee bee as wretched folk ouerthrowen, and the diuell is ouer our heads,
Now seeing we be as wretched folk overthrown, and the Devil is over our Heads,
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(51) sermon (DIV2)
803
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14483
and hath gotten the vpper hand of vs alredye, if wee bee not reskewed after a woonderfull maner:
and hath got the upper hand of us already, if we be not rescued After a wondered manner:
cc vhz vvn dt jc n1 pp-f pno12 av, cs pns12 vbb xx vvn p-acp dt j-vvn n1:
(51) sermon (DIV2)
803
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14484
there is good cause why wee should stoope, (as I declared alredye this morning) and distrust the strength that wee surmyze our selues too haue of our owne,
there is good cause why we should stoop, (as I declared already this morning) and distrust the strength that we surmyze our selves too have of our own,
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(51) sermon (DIV2)
803
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14485
for it is nothing else than deceytfulnesse. Also there is wherwith too quicken vp our carefulnesse, too make vs resort vntoo God,
for it is nothing Else than deceitfulness. Also there is wherewith to quicken up our carefulness, too make us resort unto God,
c-acp pn31 vbz pix av av n1. av a-acp vbz c-crq pc-acp vvi a-acp po12 n1, av vvb pno12 vvi p-acp np1,
(51) sermon (DIV2)
803
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14486
and too pray him that he forsake vs not, ne suffer vs too bee giuen vp as a pray too our enemies.
and too pray him that he forsake us not, ne suffer us too be given up as a prey too our enemies.
cc av vvb pno31 cst pns31 vvb pno12 xx, ccx vvi pno12 av vbi vvn a-acp p-acp dt n1 av po12 n2.
(51) sermon (DIV2)
803
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14487
And finally, too make euery man too streyne himself, knowing that although wee our selues doo nothing:
And finally, too make every man too streyne himself, knowing that although we our selves do nothing:
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(51) sermon (DIV2)
803
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14488
yit dooth God woork in such wyse by vs, as he wil not haue vs too bee as blocks,
yet doth God work in such wise by us, as he will not have us too be as blocks,
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(51) sermon (DIV2)
803
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but he will haue vs exercyze our fayth, and too bee as men of warre, too serue him in battell,
but he will have us exercyze our faith, and too be as men of war, too serve him in battle,
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(51) sermon (DIV2)
803
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so as the stoppes that wee incounter, restreyne vs not from keeping on our course still,
so as the stops that we encounter, restrain us not from keeping on our course still,
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(51) sermon (DIV2)
803
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14491
but that wee outstand all the ambushes and assaults that are put too vs. Thus yee see in effect how wee must put this text in vre.
but that we outstand all the Ambushes and assaults that Are put too us Thus ye see in Effect how we must put this text in use.
cc-acp cst pns12 vvb d dt n2 cc vvz cst vbr vvn av pno12 av pn22 vvb p-acp n1 c-crq pns12 vmb vvi d n1 p-acp n1.
(51) sermon (DIV2)
803
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14492
And he concludeth agein, that wee must hold our owne too resist the wicked dayes, vntill wee bee fast settled after the performance of all.
And he Concludeth again, that we must hold our own too resist the wicked days, until we be fast settled After the performance of all.
cc pns31 vvz av, cst pns12 vmb vvi po12 d av vvi dt j n2, c-acp pns12 vbb av-j vvn p-acp dt n1 pp-f d.
(51) sermon (DIV2)
804
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14493
Heere he putteth vs in mynd agein, that it is not ynough for vs too haue fought •toutly for a mooneth or for a yeere,
Here he putteth us in mind again, that it is not enough for us too have fought •toutly for a Monn or for a year,
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(51) sermon (DIV2)
804
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14494
but that wee must hold out too the end, yea euen all our lyfe long.
but that we must hold out too the end, yea even all our life long.
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(51) sermon (DIV2)
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14495
For God hath set vs in this world too maynteyne the battell vntill wee bee come too the rest of heauen.
For God hath Set us in this world too maintain the battle until we be come too the rest of heaven.
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(51) sermon (DIV2)
804
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14496
The earth then is not only as a pilgrimage too the faythfull, but also as a Camp where wee must alwayes haue enemies too trubble vs nyght and day without ceassing.
The earth then is not only as a pilgrimage too the faithful, but also as a Camp where we must always have enemies too trubble us night and day without ceasing.
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(51) sermon (DIV2)
804
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That is the cause why Saint Paule sayeth expresly, that wee must resist till wee haue finished and performed all things.
That is the cause why Saint Paul Saith expressly, that we must resist till we have finished and performed all things.
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(51) sermon (DIV2)
804
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14498
And by the euill dayes, he meaneth all our lyfe, but specially (the tymes) when our lord suffereth vs too be pinched more than ordinarie.
And by the evil days, he means all our life, but specially (the times) when our lord suffers us too be pinched more than ordinary.
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(51) sermon (DIV2)
804
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14499
For although God trye vs too the end: yit doth he forbeare vs now and then.
For although God try us too the end: yet does he forbear us now and then.
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(51) sermon (DIV2)
804
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14585
For they wore no shooes at home, but only when they went a warfare:
For they wore no shoes At home, but only when they went a warfare:
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(51) sermon (DIV2)
807
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14500
For if he had not pitie of our weaknesse, what would become of vs? It is trew that wee must no• take truce with Satan:
For if he had not pity of our weakness, what would become of us? It is true that we must no• take truce with Satan:
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(51) sermon (DIV2)
804
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but yit dooth God sometymes giue vs respits, so as we bee not greeued with extremitie.
but yet doth God sometimes give us respites, so as we be not grieved with extremity.
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(51) sermon (DIV2)
804
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14502
The euill dayes therfore are, when there bee greate and in maner extreme temptations and tryalls,
The evil days Therefore Are, when there be great and in manner extreme temptations and trials,
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(51) sermon (DIV2)
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14503
howbeeit that all our whole lyfe is comprehended vnder the same words.
howbeit that all our Whole life is comprehended under the same words.
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(51) sermon (DIV2)
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14504
It is true that that impeacheth not our continuall happinesse, but that God taketh vs still for his people and heritage:
It is true that that impeacheth not our continual happiness, but that God Takes us still for his people and heritage:
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(51) sermon (DIV2)
804
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14505
but yit shall there alwayes bee that euilnesse wherof Saint Paule speaketh heere.
but yet shall there always be that evilness whereof Saint Paul speaks Here.
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(51) sermon (DIV2)
804
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14506
Then let vs not make our account of an earthly paradyse heere beneath, or too reape heere the frute of our victorie, or too liue in rest:
Then let us not make our account of an earthly paradise Here beneath, or too reap Here the fruit of our victory, or too live in rest:
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(51) sermon (DIV2)
804
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14507
but rather let vs assure our selues, that miseries are prepared for vs without ceassing or number.
but rather let us assure our selves, that misery's Are prepared for us without ceasing or number.
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(51) sermon (DIV2)
804
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14508
Wherfore let vs bee armed too abyde them, and too ouercome them. And it is no pleading ageinst Gods will in this behalf.
Wherefore let us be armed too abide them, and too overcome them. And it is no pleading against God's will in this behalf.
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(51) sermon (DIV2)
804
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14509
It is verye trewe that he could handle vs much gentlyer, and that hee could so set vs alone by our selues,
It is very true that he could handle us much gentlyer, and that he could so Set us alone by our selves,
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(51) sermon (DIV2)
804
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14510
as our enemies should not come at vs, nor wee suffer any vexation: but it lyketh him not too doo so.
as our enemies should not come At us, nor we suffer any vexation: but it liketh him not too do so.
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(51) sermon (DIV2)
804
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14511
Therfore wee must bow downe our necks, and euery of vs buckle himself too the battell that God calleth vs vntoo.
Therefore we must bow down our necks, and every of us buckle himself too the battle that God calls us unto.
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(51) sermon (DIV2)
804
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14512
For (as sayeth Saint Peter) it is good reason that our fayth which is much preciouser than gold and siluer, should bee tryed.
For (as Saith Saint Peter) it is good reason that our faith which is much preciouser than gold and silver, should be tried.
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(51) sermon (DIV2)
804
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14513
Seeing that a corruptible mettall is fyned by fyre:
Seeing that a corruptible mettle is foamed by fire:
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(51) sermon (DIV2)
804
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14514
should our fayth which is much more excellent, bee kept from comming too his purenesse and perfection? Therfore let vs think wel vpon that which is sayd here,
should our faith which is much more excellent, be kept from coming too his pureness and perfection? Therefore let us think well upon that which is said Here,
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(51) sermon (DIV2)
804
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14515
namely that wee must finish things (or go through with them.) And that is to the end that no man should cocker himself,
namely that we must finish things (or go through with them.) And that is to the end that no man should cocker himself,
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(51) sermon (DIV2)
804
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14516
when he hath hild his owne for a whyle, and taken greate peyne in imploying him self too Gods seruis,
when he hath held his own for a while, and taken great pain in employing him self too God's seruis,
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(51) sermon (DIV2)
804
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14517
but that he should walk on still to the end, & put the thing in vre which S. Paul sheweth vs in another place, euen by his own example.
but that he should walk on still to the end, & put the thing in use which S. Paul shows us in Another place, even by his own Exampl.
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(51) sermon (DIV2)
804
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14518
For although he had doone so notable things, as a man myght say, that God should haue hild him quite,
For although he had done so notable things, as a man might say, that God should have held him quite,
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(51) sermon (DIV2)
804
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14519
& giuen him some rest for his oftē fyghting both by sea and by land dyuers wayes:
& given him Some rest for his often fighting both by sea and by land Diverse ways:
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(51) sermon (DIV2)
804
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14520
yit notwithstanding he sayeth, he forgetteth all that is past, and streyneth, and inforceth him self still foreward, till he may atteyne too the fellowship of the resurrection of our Lord Iesus Christ.
yet notwithstanding he Saith, he forgetteth all that is past, and straineth, and enforceth him self still forward, till he may attain too the fellowship of the resurrection of our Lord Iesus christ.
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(51) sermon (DIV2)
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14521
For what causeth a number too take so greate libertie, but that they think themselues too haue doone ynough,
For what Causes a number too take so great liberty, but that they think themselves too have done enough,
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(51) sermon (DIV2)
804
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14522
and may giue others leaue too take their turne? why not, say they? It is now a twentie or thirtie yeeres that I haue taken extreme peynes without ceassing,
and may give Others leave too take their turn? why not, say they? It is now a twentie or thirtie Years that I have taken extreme pains without ceasing,
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(51) sermon (DIV2)
804
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14523
and the world hath seene my faythfulnesse, zeale, and care which I haue had too serue God,
and the world hath seen my faithfulness, zeal, and care which I have had too serve God,
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(51) sermon (DIV2)
804
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14524
and my diligence in dooyng the things that my charge requyred. And theruppon they conclude, that now therefore they may well take rest.
and my diligence in doing the things that my charge required. And thereupon they conclude, that now Therefore they may well take rest.
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(51) sermon (DIV2)
804
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14525
Wee must not so indent with God.
we must not so indent with God.
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(51) sermon (DIV2)
804
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14526
But whatsoeuer wee haue done, wee must forget that which is behynd, (sayeth Saint Paule) and looke foreward to the thing that is yit too come, that is too wit, that wee bee not yit come to the glory of our Lord Iesus Christ,
But whatsoever we have done, we must forget that which is behind, (Saith Saint Paul) and look forward to the thing that is yet too come, that is too wit, that we be not yet come to the glory of our Lord Iesus christ,
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(51) sermon (DIV2)
804
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14527
but that there are many infirmities in vs styll, and our fayth is not yit so throughly well fyned,
but that there Are many infirmities in us still, and our faith is not yet so thoroughly well foamed,
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(51) sermon (DIV2)
804
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14528
but that it had neede too be brought ageien too the furnace and the fyre. And therfore let vs hold out tyll wee haue finished all things.
but that it had need too be brought ageien too the furnace and the fire. And Therefore let us hold out till we have finished all things.
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(51) sermon (DIV2)
804
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14529
And what is ment by this All? that hauing lyued in the obedience of our God, wee dye lykewyse when it pleaseth him, and according too his wyll.
And what is meant by this All? that having lived in the Obedience of our God, we die likewise when it Pleases him, and according too his will.
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(51) sermon (DIV2)
804
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14530
For it is not ynough for vs too lyue in awe of him: but wee must also euen in our death, yeeld record that wee bee wholly his,
For it is not enough for us too live in awe of him: but we must also even in our death, yield record that we be wholly his,
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(51) sermon (DIV2)
804
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14531
and wee must not couet too lyue heere vntyll wee bee wery of our lyfe, but wee must alwayes haue one foote lifted vp too depart when it pleaseth God.
and we must not covet too live Here until we be weary of our life, but we must always have one foot lifted up too depart when it Pleases God.
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(51) sermon (DIV2)
804
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14532
So then, all is then finished, when wee haue lingered in this world as long as pleaseth God,
So then, all is then finished, when we have lingered in this world as long as Pleases God,
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(51) sermon (DIV2)
804
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14533
and euery man indeuered too lyue according too his calling, and bin pacient too the end.
and every man indeuered too live according too his calling, and been patient too the end.
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(51) sermon (DIV2)
804
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14534
Finally, bee it that wee lyu•, or bee it that wee dye, and let vs alwayes bee trewe sacrifyzes to offer our selues vntoo God,
Finally, be it that we lyu•, or be it that we die, and let us always be true Sacrifices to offer our selves unto God,
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(51) sermon (DIV2)
804
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14535
and let vs seeke nothing but to yeeld vp our soules and our bodyes intoo Gods hand.
and let us seek nothing but to yield up our Souls and our bodies into God's hand.
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(51) sermon (DIV2)
804
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14536
Therefore let vs stand fast sayeth S. Paul:
Therefore let us stand fast Saith S. Paul:
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(51) sermon (DIV2)
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14537
that is too say, that we may be able to shew our selues before our God.
that is too say, that we may be able to show our selves before our God.
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(51) sermon (DIV2)
804
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14538
Hereuppon he sheweth with what maner of Armour wee must bee fenced and furnished:
Hereupon he shows with what manner of Armour we must be fenced and furnished:
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(51) sermon (DIV2)
805
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14539
that is too wit, vvith Fayth, vvith Ryghtuousnesse, vvith Truth, vvith Gods vvoord, and vvith the Gospell.
that is too wit, with Faith, with Righteousness, with Truth, with God's word, and with the Gospel.
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(51) sermon (DIV2)
805
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14540
Now wee must not bee curious in seeking heere why Saint Paule giueth the tytle of Helmet too one, the tytle of Brestplate too another,
Now we must not be curious in seeking Here why Saint Paul gives the title of Helmet too one, the title of Breastplate too Another,
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(51) sermon (DIV2)
805
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14541
and the tytle of Sheeld too another.
and the title of Shield too Another.
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(51) sermon (DIV2)
805
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14542
For in the first Epistle too the Thessalonians he toucheth the same doctrine briefely, howbeeit, without following the similitude throughout, saying, that wee must bee armed with the helmet of fayth and charitie.
For in the First Epistle too the Thessalonians he touches the same Doctrine briefly, howbeit, without following the similitude throughout, saying, that we must be armed with the helmet of faith and charity.
p-acp p-acp dt ord n1 av dt njp2 pns31 vvz dt d n1 av-j, a-acp, p-acp vvg dt n1 a-acp, vvg, cst pns12 vmb vbi vvn p-acp dt n1 pp-f n1 cc n1.
(51) sermon (DIV2)
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But he speaketh otherwise in this place. If any man would say, there is some contradiction, the doubt would soone bee dissolued,
But he speaks otherwise in this place. If any man would say, there is Some contradiction, the doubt would soon be dissolved,
p-acp pns31 vvz av p-acp d n1. cs d n1 vmd vvi, pc-acp vbz d n1, dt n1 vmd av vbi vvn,
(51) sermon (DIV2)
805
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namely that Saint Paules intent heere, was not too decyfer particularly all the peeces of a Christen mans armour,
namely that Saint Paul's intent Here, was not too decyfer particularly all the Pieces of a christian men armour,
av d n1 npg1 n1 av, vbds xx av n1 av-j d dt n2 pp-f dt jp ng1 n1,
(51) sermon (DIV2)
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but too shewe briefely that if wee receyue the meanes that God offereth vs, and bee diligent too serue him, wee shall bee furnished of all peeces,
but too show briefly that if we receive the means that God Offereth us, and be diligent too serve him, we shall be furnished of all Pieces,
cc-acp av vvi av-j cst cs pns12 vvb dt n2 cst np1 vvz pno12, cc vbi j av vvi pno31, pns12 vmb vbi vvn pp-f d n2,
(51) sermon (DIV2)
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14546
and wee neede not feare but wee shall haue wherwith too withstand all our enemies, yea and too vanquish them.
and we need not Fear but we shall have wherewith to withstand all our enemies, yea and too vanquish them.
cc pns12 vvb xx vvi cc-acp pns12 vmb vhi c-crq pc-acp vvi d po12 n2, uh cc av vvb pno32.
(51) sermon (DIV2)
805
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That then was Saint Paules meaning.
That then was Saint Paul's meaning.
cst av vbds n1 npg1 n1.
(51) sermon (DIV2)
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Now he setteth downe heere first of all, that wee must bee girt vvith the Svvoord girdle of truth,
Now he sets down Here First of all, that we must be girded with the Sword girdle of truth,
av pns31 vvz a-acp av ord pp-f d, cst pns12 vmb vbi vvn p-acp dt n1 n1 pp-f n1,
(51) sermon (DIV2)
806
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and put on the headpeece of Ryghtuousnesse. By those twoo woordes he meaneth soundnesse and holynesse of lyfe.and put on the headpiece of Righteousness. By those twoo words he means soundness and holiness of life.
cc vvd p-acp dt n1 pp-f n1. p-acp d crd n2 pns31 vvz n1 cc n1 pp-f n1.
(51) sermon (DIV2)
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Therefore whensoeuer wee heare this woorde Truth, let vs vnderstand, that Saint Paule condemneth all hypocrisie,
Therefore whensoever we hear this word Truth, let us understand, that Saint Paul Condemneth all hypocrisy,
av c-crq pns12 vvb d n1 n1, vvb pno12 vvi, cst n1 np1 vvz d n1,
(51) sermon (DIV2)
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and will haue vs learne too giue our selues too the seruing of God with a free hart, not with eye seruice,
and will have us Learn too give our selves too the serving of God with a free heart, not with eye service,
cc vmb vhi pno12 vvi av vvi po12 n2 av dt vvg pp-f np1 p-acp dt j n1, xx p-acp n1 n1,
(51) sermon (DIV2)
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nor, as to the syght of the world, but with a pure & right meaning mind.
nor, as to the sight of the world, but with a pure & right meaning mind.
ccx, c-acp p-acp dt n1 pp-f dt n1, cc-acp p-acp dt j cc j-jn n1 n1.
(51) sermon (DIV2)
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And to know why this Soothfastnes, or vprightnes, & this soundnesse is put for a brestplate:
And to know why this Soothfastnes, or uprightness, & this soundness is put for a breastplate:
cc pc-acp vvi c-crq d n1, cc n1, cc d n1 vbz vvn p-acp dt n1:
(51) sermon (DIV2)
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it is not now needefull too trubble our selues much, as I sayde afore.
it is not now needful too trubble our selves much, as I said afore.
pn31 vbz xx av j av vvb po12 n2 av-d, c-acp pns11 vvd a-acp.
(51) sermon (DIV2)
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For the poynt that wee must beare in mynd, is, how Saint Paul shemeth vs, that if wee take the armour which God giueth vs, wee shall bee sure without fayle too haue victorie ageinst all our enemyes. Ryghtuousnesse is matched with it:
For the point that we must bear in mind, is, how Saint Paul shemeth us, that if we take the armour which God gives us, we shall be sure without fail too have victory against all our enemies. Righteousness is matched with it:
p-acp dt n1 cst pns12 vmb vvi p-acp n1, vbz, c-crq n1 np1 vvz pno12, cst cs pns12 vvb dt n1 r-crq np1 vvz pno12, pns12 vmb vbi j p-acp vvi av vhi n1 p-acp d po12 n2. n1 vbz vvn p-acp pn31:
(51) sermon (DIV2)
806
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which is a trew rule whereby too walke in the feare of God, and too lyue with our neyghbours without dooyng any harme, without fraud, without malice,
which is a true Rule whereby too walk in the Fear of God, and too live with our neighbours without doing any harm, without fraud, without malice,
r-crq vbz dt j n1 c-crq av vvb p-acp dt n1 pp-f np1, cc av vvi p-acp po12 n2 p-acp vdg d n1, p-acp n1, p-acp n1,
(51) sermon (DIV2)
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and without extortion, and rather too indeuer too doo one another good, according too the end too which our Lord hath knit vs toogither, which is, that wee should so communicate with our neyghbours,
and without extortion, and rather too endeavour to do one Another good, according too the end too which our Lord hath knit us together, which is, that we should so communicate with our neighbours,
cc p-acp n1, cc av-c av vvb pc-acp vdi pi j-jn j, vvg av dt n1 av r-crq po12 n1 vhz vvn pno12 av, r-crq vbz, cst pns12 vmd av vvi p-acp po12 n2,
(51) sermon (DIV2)
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as no man bee wedded too hys owne profit, but all of vs seeke the common welfare.
as no man be wedded too his own profit, but all of us seek the Common welfare.
c-acp dx n1 vbi vvn av po31 d n1, cc-acp d pp-f pno12 vvi dt j n1.
(51) sermon (DIV2)
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And no maruell now though the Diuell ouercome vs easly, and steale vppon vs al kynd of wayes v•wares, both Euening and Morning and euery minute.
And no marvel now though the devil overcome us Easily, and steal upon us all kind of ways v•wares, both Evening and Morning and every minute.
cc dx n1 av cs dt n1 vvb pno12 av-j, cc vvi p-acp pno12 d n1 pp-f n2 av-j, d n1 cc n1 cc d n1.
(51) sermon (DIV2)
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For where is this soundnesse that Saint Paule requyreth heere first of all? Nay rather euery of vs flattereth himselfe,
For where is this soundness that Saint Paul requireth Here First of all? Nay rather every of us Flattereth himself,
p-acp q-crq vbz d n1 cst n1 np1 vvz av ord pp-f d? uh-x av-c d pp-f pno12 vvz px31,
(51) sermon (DIV2)
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and wee thinke wee haue doone much when wee haue vsed a fewe fayre countenances,
and we think we have done much when we have used a few fair countenances,
cc pns12 vvb pns12 vhb vdn d c-crq pns12 vhb vvn dt d j n2,
(51) sermon (DIV2)
806
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and not bin vtter rebels ageinst God, so as the world cannot vpbrayd vs that wee haue bin despyzers of his maiestie.
and not been utter rebels against God, so as the world cannot upbraid us that we have been despyzers of his majesty.
cc xx vbn j n2 p-acp np1, av c-acp dt n1 vmbx vvi pno12 d pns12 vhb vbn n2 pp-f po31 n1.
(51) sermon (DIV2)
806
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Then if wee play not the starke bedlems, but pretend some fayre showe, & make some gay countenance of religion:
Then if we play not the stark Bedlams, but pretend Some fair show, & make Some gay countenance of Religion:
av cs pns12 vvb xx dt j n2, cc-acp vvb d j n1, cc vvi d j n1 pp-f n1:
(51) sermon (DIV2)
806
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too our owne seeming wee haue discharged our dewtie very well, when notwithstanding the diuell in the meane while hath turned vs quyte away from the soundnesse and substancialnesse, whereof Saint Paule speaketh heere.
too our own seeming we have discharged our duty very well, when notwithstanding the Devil in the mean while hath turned us quite away from the soundness and substancialnesse, whereof Saint Paul speaks Here.
av po12 d n-vvg pns12 vhb vvn po12 n1 av av, c-crq p-acp dt n1 p-acp dt j n1 vhz vvn pno12 av av p-acp dt n1 cc n1, c-crq n1 np1 vvz av.
(51) sermon (DIV2)
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14565
In lyke cace is it with Ryghtuousnesse. For wee would fayne content God with a little.
In like case is it with Righteousness. For we would fain content God with a little.
p-acp av-j n1 vbz pn31 p-acp n1. c-acp pns12 vmd av-j vvi np1 p-acp dt j.
(51) sermon (DIV2)
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In deede wee will confesse well ynough with the mouth, that it is reason that God should bee serued and honoured,
In deed we will confess well enough with the Mouth, that it is reason that God should be served and honoured,
p-acp n1 pns12 vmb vvi av av-d p-acp dt n1, cst pn31 vbz n1 cst np1 vmd vbi vvn cc vvn,
(51) sermon (DIV2)
806
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14567
and that wee should lyue quietly toogither, and indeuer too doo one another good. Wee will condemne Robberie, Extortion, Whoredome, Deceyt, and wrong Dealing:
and that we should live quietly together, and endeavour too do one Another good. we will condemn Robbery, Extortion, Whoredom, Deceit, and wrong Dealing:
cc cst pns12 vmd vvi av-jn av, cc vvb av vdi pi j-jn j. pns12 vmb vvi n1, n1, n1, n1, cc n-jn vvg:
(51) sermon (DIV2)
806
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14568
but yit when all is doone, wee would haue God too accept in good woorth, the little that he fyndeth in vs,
but yet when all is done, we would have God too accept in good worth, the little that he findeth in us,
cc-acp av c-crq d vbz vdn, pns12 vmd vhi np1 av vvi p-acp j n1, dt j cst pns31 vvz p-acp pno12,
(51) sermon (DIV2)
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and too hold him contented with it. But by that meane, behold, the diuell fyndeth vs still vnprouyded.
and too hold him contented with it. But by that mean, behold, the Devil findeth us still unprovided.
cc av vvb pno31 vvn p-acp pn31. p-acp p-acp d j, vvb, dt n1 vvz pno12 av j-vvn.
(51) sermon (DIV2)
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Forasmuch then as wee open him such a gap, wee must not maruell that he getteth the better hand of vs. And therefore it were much better for vs too go through with our race,
Forasmuch then as we open him such a gap, we must not marvel that he gets the better hand of us And Therefore it were much better for us too go through with our raze,
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(51) sermon (DIV2)
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14571
and too sticke too our tackeling that wee stand fast.
and too stick too our tackling that we stand fast.
cc av vvi av po12 n-vvg cst pns12 vvb av-j.
(51) sermon (DIV2)
806
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14572
For a man shall see dyuerse that haue a good zeale, as farre as can bee iudged:
For a man shall see diverse that have a good zeal, as Far as can be judged:
p-acp dt n1 vmb vvi j cst vhb dt j n1, c-acp av-j c-acp vmb vbi vvn:
(51) sermon (DIV2)
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and yit it shall bee but a blast, it will not continue. And why? Bycause wee bee not fenced ageinst Satan.
and yet it shall be but a blast, it will not continue. And why? Because we be not fenced against Satan.
cc av pn31 vmb vbi p-acp dt n1, pn31 vmb xx vvi. cc q-crq? c-acp pns12 vbb xx vvn p-acp np1.
(51) sermon (DIV2)
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And for proofe hereof, if wee followe the thing that is shewed vs heere:
And for proof hereof, if we follow the thing that is showed us Here:
cc p-acp n1 av, cs pns12 vvb dt n1 cst vbz vvn pno12 av:
(51) sermon (DIV2)
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it is certeyne that the promis wyll neuer deceyue vs. For although Saint Paule exhort the faythfull too stand fast,
it is certain that the promise will never deceive us For although Saint Paul exhort the faithful too stand fast,
pn31 vbz j cst dt n1 vmb av-x vvi pno12 c-acp cs n1 np1 vvi dt j av vvb av-j,
(51) sermon (DIV2)
806
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and too hold out too the ende:
and too hold out too the end:
cc av vvb av av dt n1:
(51) sermon (DIV2)
806
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14577
yit is there a certein warrantyze included therin, that God wyll alwayes succour them at their neede,
yet is there a certain warrantyze included therein, that God will always succour them At their need,
av vbz pc-acp dt j n1 vvd av, cst np1 vmb av vvi pno32 p-acp po32 n1,
(51) sermon (DIV2)
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and that they shall not fynd themselues disappoynted, so they fyght styll vnder his banner, calling continually vppon his power,
and that they shall not find themselves disappointed, so they fight still under his banner, calling continually upon his power,
cc cst pns32 vmb xx vvi px32 vvn, av pns32 vvb av p-acp po31 n1, vvg av-j p-acp po31 n1,
(51) sermon (DIV2)
806
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14579
and vsing the meanes that are offered them by his word.
and using the means that Are offered them by his word.
cc vvg dt n2 cst vbr vvn pno32 p-acp po31 n1.
(51) sermon (DIV2)
806
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Therfore if there bee such cowardlynesse in vs as too be so afrayd of the diuell, that he makes vs too tumble downe,
Therefore if there be such cowardlynesse in us as too be so afraid of the Devil, that he makes us too tumble down,
av cs pc-acp vbb d n1 p-acp pno12 p-acp av vbi av j pp-f dt n1, cst pns31 vvz pno12 av vvi a-acp,
(51) sermon (DIV2)
806
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14581
and to start asyde, and too stray quyte out of the good way:
and to start aside, and too stray quite out of the good Way:
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(51) sermon (DIV2)
806
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wee must impute all too our owne rechlesnesse, bycause wee haue not put on the armour that God giueth vs,
we must impute all too our own rechlesnesse, Because we have not put on the armour that God gives us,
pns12 vmb vvi d av po12 d n1, c-acp pns12 vhb xx vvn p-acp dt n1 cst np1 vvz pno12,
(51) sermon (DIV2)
806
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14583
but haue hanged them vp vppon a pin. Afterward heere followeth, that vvee should bee shod vvith preparation too the Gospel of peace.
but have hanged them up upon a pin. Afterwards Here follows, that we should be shod with preparation too the Gospel of peace.
cc-acp vhb vvn pno32 a-acp p-acp dt n1. av av vvz, cst pns12 vmd vbi j p-acp n1 av dt n1 pp-f n1.
(51) sermon (DIV2)
806
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14586
and that was bothe too defend them from the cold, and too saue their feete when they entred intoo battell with the enemie.
and that was both too defend them from the cold, and too save their feet when they entered into battle with the enemy.
cc cst vbds av-d av vvi pno32 p-acp dt j-jn, cc av vvi po32 n2 c-crq pns32 vvd p-acp n1 p-acp dt n1.
(51) sermon (DIV2)
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It is sayd, that the Gospell serueth vs for it.
It is said, that the Gospel serveth us for it.
pn31 vbz vvn, cst dt n1 vvz pno12 p-acp pn31.
(51) sermon (DIV2)
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Howbeit there are twoo other woords too bee marked also, in that he addeth, Preparation, and Peace. Notwithstanding, that wee may lay foorth things in their order, let vs note that Saint Paule allotteth too the Gospell this power and propertie of shooing of vs,
Howbeit there Are twoo other words too be marked also, in that he adds, Preparation, and Peace. Notwithstanding, that we may lay forth things in their order, let us note that Saint Paul allots too the Gospel this power and property of shooing of us,
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(51) sermon (DIV2)
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bycause that when wee bee trayned in the doctrine of the Gospell as wee ought too bee,
Because that when we be trained in the Doctrine of the Gospel as we ought too be,
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(51) sermon (DIV2)
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then wee may walk (safely) through the world. For wee see how the vnbeleeuers are plundged euer head and eares in it.
then we may walk (safely) through the world. For we see how the unbelievers Are plunge ever head and ears in it.
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(51) sermon (DIV2)
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Those whom God hath not prepared too walk and too atteyne too the kingdome of heauen, are so snarled in this world, that they bee altoogither vnprofitable,
Those whom God hath not prepared too walk and too attain too the Kingdom of heaven, Are so snarled in this world, that they be altoogither unprofitable,
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(51) sermon (DIV2)
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as though they had their legges broken, and they sink themselues dayly deeper and deeper in it.
as though they had their legs broken, and they sink themselves daily Deeper and Deeper in it.
c-acp cs pns32 vhd po32 n2 vvn, cc pns32 vvb px32 av-j avc-jn cc jc-jn p-acp pn31.
(51) sermon (DIV2)
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Therfore there is but one only way too make vs wade through this world, and too atteyne too the kingdome of heauen:
Therefore there is but one only Way too make us wade through this world, and too attain too the Kingdom of heaven:
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(51) sermon (DIV2)
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which is, too haue such instruction as is in the Gospell, namely that God hauing adopted vs too bee his children, will not haue vs too dwell heere beneathe for euer,
which is, too have such instruction as is in the Gospel, namely that God having adopted us too be his children, will not have us too dwell Here beneath for ever,
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(51) sermon (DIV2)
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but that wee should come vntoo him, yea euen with all haste and speede, and agein, that we intermeddle not our selues with the vncleannesse of the vnbeleeuers,
but that we should come unto him, yea even with all haste and speed, and again, that we intermeddle not our selves with the uncleanness of the unbelievers,
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(51) sermon (DIV2)
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but separate our selues from them. Thus much concerning the first poynt.
but separate our selves from them. Thus much Concerning the First point.
cc-acp vvb po12 n2 p-acp pno32. av av-d vvg dt ord n1.
(51) sermon (DIV2)
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There is also the woord Preparation, wherby Saint Paule dooeth vs too vnderstand, that if wee haue the skill too aduauntage our selues by the Gospell, wee shal bee rid of all thinges that let vs,
There is also the word Preparation, whereby Saint Paul doth us too understand, that if we have the skill too advantage our selves by the Gospel, we shall be rid of all things that let us,
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(51) sermon (DIV2)
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and hinder vs from comming vntoo God.
and hinder us from coming unto God.
cc vvb pno12 p-acp vvg p-acp np1.
(51) sermon (DIV2)
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What is it then that wee fynd there? It is, that wheras erst wee were as it wee falen asleepe,
What is it then that we find there? It is, that whereas erst we were as it we fallen asleep,
q-crq vbz pn31 av cst pns12 vvi a-acp? pn31 vbz, cst cs av pns12 vbdr p-acp pn31 pns12 vvn j,
(51) sermon (DIV2)
808
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or rather doted in our pleasures and vanities: our Lord dispozeth vs too come vntoo him.
or rather doted in our pleasures and vanities: our Lord dispozeth us too come unto him.
cc av-c vvd p-acp po12 n2 cc n2: po12 n1 vvz pno12 av vvi p-acp pno31.
(51) sermon (DIV2)
808
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Wee haue seene already that all this world is in darknesse, and that as long as wee abyde in it, wee bee as it were asleepe,
we have seen already that all this world is in darkness, and that as long as we abide in it, we be as it were asleep,
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(51) sermon (DIV2)
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so as wee see no way before vs, and doo but reele and stumble, or rather lye along in it as dead men, (as it is sayd in Esay):
so as we see no Way before us, and do but reel and Stumble, or rather lie along in it as dead men, (as it is said in Isaiah):
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(51) sermon (DIV2)
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and if wee bee not reskewed by our our Lord Iesus Christ, we must lye snorting in it still,
and if we be not rescued by our our Lord Iesus christ, we must lie snorting in it still,
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(51) sermon (DIV2)
808
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and wel•er euer in that darknesse.
and wel•er ever in that darkness.
cc av av p-acp d n1.
(51) sermon (DIV2)
808
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forasmuch as God is on our syde, and will vtter his myghtie power (in our defence.) This is the thing that ought too make vs quiet,
forasmuch as God is on our side, and will utter his mighty power (in our defence.) This is the thing that ought too make us quiet,
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Wherfore let vs learne too put our selues in such redinesse, as our loynes may bee girded vp (as sayeth our Lord Iesus Christ, ) and our lampes bee burning in our hands, that wee may see the way by the lyght that is giuen vs in our Lord Iesus Christ, who not without cause is named the lyght of the world.
Wherefore let us Learn too put our selves in such readiness, as our loins may be girded up (as Saith our Lord Iesus christ,) and our lamps be burning in our hands, that we may see the Way by the Light that is given us in our Lord Iesus christ, who not without cause is nam the Light of the world.
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Agein, let vs withdrawe our selues from this spirituall drunkennes, which turneth the vnbeleeuers away from the kingdome of heauen,
Again, let us withdraw our selves from this spiritual Drunkenness, which turns the unbelievers away from the Kingdom of heaven,
av, vvb pno12 vvi po12 n2 p-acp d j n1, r-crq vvz dt n2 av p-acp dt n1 pp-f n1,
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and holdeth them downe heere beneath, vntill they bee come vntoo finall destruction.
and holds them down Here beneath, until they be come unto final destruction.
cc vvz pno32 a-acp av p-acp, c-acp pns32 vbb vvn p-acp j n1.
(51) sermon (DIV2)
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Therfore let vs mark wel that wee cannot profit well by the Gospell, vntill wee bee put in redinesse, that is too say,
Therefore let us mark well that we cannot profit well by the Gospel, until we be put in readiness, that is too say,
av vvb pno12 vvi av cst pns12 vmbx vvi av p-acp dt n1, c-acp pns12 vbb vvn p-acp n1, cst vbz av vvb,
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vntill (as neede is) we be weeded out from all these things here belowe,
until (as need is) we be weeded out from all these things Here below,
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and our Lord haue so dispozed vs too him self, as our only trauell may bee too come alwayes forewarder and neerer vntoo him,
and our Lord have so dispozed us too him self, as our only travel may be too come always forwarder and nearer unto him,
cc po12 n1 vhb av vvn pno12 av pno31 n1, c-acp po12 j n1 vmb vbi av vvn av jc cc jc p-acp pno31,
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vntill wee bee gone out of this world, and bee also quyte rid and set looce from all the bonds of Satan,
until we be gone out of this world, and be also quite rid and Set lose from all the bonds of Satan,
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and from all the meanes that he hath too hinder vs. If wee knowe this once, wee shall haue profited well for one day.
and from all the means that he hath too hinder us If we know this once, we shall have profited well for one day.
cc p-acp d dt n2 cst pns31 vhz av vvb pno12 cs pns12 vvb d a-acp, pns12 vmb vhi vvn av p-acp crd n1.
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But Saint Paule addeth one other tytle too the Gospell, which serueth too make vs the more in loue with it, saying, that it is the Gospell of peace.
But Saint Paul adds one other title too the Gospel, which serveth too make us the more in love with it, saying, that it is the Gospel of peace.
p-acp n1 np1 vvz crd j-jn n1 av dt n1, r-crq vvz av vvb pno12 dt av-dc p-acp n1 p-acp pn31, vvg, cst pn31 vbz dt n1 pp-f n1.
(51) sermon (DIV2)
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And therby he giueth vs corage to fyght, as if he should say, my freends, it is trew that your enemies are myghtie,
And thereby he gives us courage to fight, as if he should say, my Friends, it is true that your enemies Are mighty,
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and will giue you hard skirmishes, insomuch that yee should not bee able too withstand them,
and will give you hard Skirmishes, insomuch that ye should not be able too withstand them,
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(51) sermon (DIV2)
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but yee should bee ouerthrowen a hundred thousand tymes in an houre, if God ayded you not.
but ye should be overthrown a hundred thousand times in an hour, if God aided you not.
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Neuerthelesse, if yee refuze not the succour that God giueth you, but rather make it effectuall by inforcing your selues to withstand all euill:
Nevertheless, if ye refuse not the succour that God gives you, but rather make it effectual by enforcing your selves to withstand all evil:
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yee shall haue peace in the middes of warre. And why? For the Gospell bringeth alwayes that benefyte with it.
ye shall have peace in the mids of war. And why? For the Gospel brings always that benefit with it.
pn22 vmb vhi n1 p-acp dt n2-jn pp-f n1. cc q-crq? p-acp dt n1 vvz av d n1 p-acp pn31.
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Now it is much when wee can fyght without being afrayd.
Now it is much when we can fight without being afraid.
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For wee see in what taking they bee from tyme to time, which are out of quiet:
For we see in what taking they be from time to time, which Are out of quiet:
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there is nother counsell nor aduyce in them, they bee quyte out of hart, and too bee short, the trubble dooth alwayes dismay them.
there is neither counsel nor Advice in them, they be quite out of heart, and too be short, the trubble doth always dismay them.
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But yit is it trew, that we must haue a care with vs, as hath bin sayd afore.
But yet is it true, that we must have a care with us, as hath been said afore.
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For if wee bee rechelesse, we shalbee ouerraught by and by.
For if we be rechelesse, we shalbe ouerraught by and by.
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Howbeeit, this Care is no let or impediment, but that we may enter intoo the battell freely with a stedie and well settled mynd,
Howbeit, this Care is no let or impediment, but that we may enter into the battle freely with a steady and well settled mind,
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so as no such feare attache vs, as may make vs too turne head, or disfurnish vs of aduyce,
so as no such Fear attache us, as may make us too turn head, or disfurnish us of Advice,
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but that the more wee bee pinched, the more we may flee vntoo God, praying him too succour vs,
but that the more we be pinched, the more we may flee unto God, praying him too succour us,
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and too prouyde for all our needs, which he knoweth much better than wee our selues doo.
and too provide for all our needs, which he Knoweth much better than we our selves do.
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Now then wee see what Saint Paules meaning is, when he wil haue vs too bee shod with the Gospell.
Now then we see what Faint Paul's meaning is, when he will have us too be shod with the Gospel.
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It is not too holde vs in this world, but rather that wee should bee in a redinesse too trauell freely towards the kingdome of heauen:
It is not too hold us in this world, but rather that we should be in a readiness too travel freely towards the Kingdom of heaven:
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and moreouer haue a quiet mynd too serue God, trusting assuredly that notwithstāding all the trubbles which we haue too indure, yit wee shal not perish.
and moreover have a quiet mind too serve God, trusting assuredly that notwithstanding all the Troubles which we have too endure, yet we shall not perish.
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For he assureth vs not only too succour vs in some one assault, but too continew with vs vntoo the end,
For he assureth us not only too succour us in Some one assault, but too continue with us unto the end,
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euen till he haue deliuered vs from al the greefs and trubbles which wee susteyne at this day.
even till he have Delivered us from all the griefs and Troubles which we sustain At this day.
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There is further, that vvee must aboue all things take the Sheeld or Buckler of fayth,
There is further, that we must above all things take the Shield or Buckler of faith,
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and the spirituall Svvoord vvhich is Gods vvoord. and the spiritual Sword which is God's word.
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As touching this Sheeld, he setteth downe, that by meanes thereof wee may beate backe the burning or fyrie dartes which the enemye whoorleth at vs. It should seeme that Saint Paule vseth here a needlesse speech, in putting Gods woord and fayth asunder,
As touching this Shield, he sets down, that by means thereof we may beat back the burning or firy darts which the enemy whoorleth At us It should seem that Saint Paul uses Here a needless speech, in putting God's word and faith asunder,
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and that he should not set downe twoo things which are but one. For fayth is nothing of it selfe furtherfoorth than it is grounded vpon Gods woord:
and that he should not Set down twoo things which Are but one. For faith is nothing of it self furtherfoorth than it is grounded upon God's word:
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and Gods woord also aduauntageth vs not, except wee receyue it by fayth.
and God's word also advantageth us not, except we receive it by faith.
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But his distinguishing of these twoo things, which notwithstanding go ioyntly toogither, was for the easyer declaring of them.
But his distinguishing of these twoo things, which notwithstanding go jointly together, was for the Easier declaring of them.
p-acp po31 j-vvg pp-f d crd n2, r-crq p-acp vvi av-j av, vbds p-acp dt jc vvg pp-f pno32.
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And he setteth fayth for the buckler, too the end (sayeth he) that wee should therewith ward all the dartes of our enemye.
And he sets faith for the buckler, too the end (Saith he) that we should therewith ward all the darts of our enemy.
cc pns31 vvz n1 p-acp dt n1, av dt n1 (vvz pns31) cst pns12 vmd av vvi d dt n2 pp-f po12 n1.
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Yit agein he sheweth vs, that of our owne power wee bee not able too warde the blowes that Satan can giue vs,
Yet again he shows us, that of our own power we be not able too ward the blows that Satan can give us,
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but that they would be deadly.
but that they would be deadly.
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For he thinkes it not ynough too say (simply,) too ward the blowes or assaultes: but he sayth, the dartes.
For he thinks it not enough too say (simply,) too ward the blows or assaults: but he say, the darts.
p-acp pns31 vvz pn31 xx av-d av vvb (av-j,) av vvi dt n2 cc n2: cc-acp pns31 vvz, dt n2.
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Now men see that one shall sooner •ee hit vnwares with dartes, than with speares or swoordes:
Now men see that one shall sooner •ee hit unwares with darts, than with spears or swords:
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lyke as now adayes a man shall sooner bee hit with a Hargabusse, or with a dubble Canon,
like as now adays a man shall sooner be hit with a Hargabusse, or with a double Canon,
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than with a swoord that is swindged before ones face, and which he may more easly shun.
than with a sword that is swinged before ones face, and which he may more Easily shun.
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When wee bee once at that poynt, then shall wee beat backe the dartes of the diuell.
When we be once At that point, then shall we beatrice back the darts of the Devil.
c-crq pns12 vbb a-acp p-acp d n1, av vmb pns12 vvi av dt n2 pp-f dt n1.
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Saint Paule therefore setteth downe the diuelles dartes, lyke as he had erst set downe his wyles.
Saint Paul Therefore sets down the diuelles darts, like as he had erst Set down his wiles.
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Now then let vs marke, that Satan not onely vseth force, but also myght wound vs too death by suttle meanes,
Now then let us mark, that Satan not only uses force, but also might wound us too death by subtle means,
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if wee were not fenced by fayth. For (as is sayd elsewhere) it behoueth vs too knowe his whyles:
if we were not fenced by faith. For (as is said elsewhere) it behooves us too know his whiles:
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and without wee doo so, wee can neuer withstand him. and without we do so, we can never withstand him.
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He is the father of lying, and besydes that, hath such store of wyles, as none can haue more, too beguyle vs and too intrappe vs. Therefore let vs receyue these warnings, that wee may bee the more waking too apply the promises too our behoof which are giuen vs in Gods woord.
He is the father of lying, and besides that, hath such store of wiles, as none can have more, too beguile us and too entrap us Therefore let us receive these Warnings, that we may be the more waking too apply the promises too our behoof which Are given us in God's word.
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And he setteth downe Fyrie Dartes, too shewe that his woundes should be deadly (As I sayd afore) if God did not set his power afore vs,
And he sets down Firy Darts, too show that his wounds should be deadly (As I said afore) if God did not Set his power afore us,
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(51) sermon (DIV2)
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and defend vs and preserue vs therby. Now wee see what the force of fayth is.
and defend us and preserve us thereby. Now we see what the force of faith is.
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Now looke how much is attributed too fayth, so much is taken away from men. For fayth borroweth all things of Gods mere grace and liberalitie.
Now look how much is attributed too faith, so much is taken away from men. For faith borroweth all things of God's mere grace and liberality.
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Therfore let vs marke that in this text Saint Paule ment too humble vs, and too shewe vs that God must bee fayne too prouyde vs of all things belonging and requysyte too our victorye.
Therefore let us mark that in this text Saint Paul meant too humble us, and too show us that God must be fain too provide us of all things belonging and requysyte too our victory.
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And therefore whosoeuer make themselues sheeldes of any of all the (other bulwarkes that can be deuyzed, too repulse Satan withall:
And Therefore whosoever make themselves shields of any of all the (other bulwarks that can be deuyzed, too repulse Satan withal:
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they shall haue but a spyders web (as they say) and Satan will but sport him at their presumption, insomuch that when they weene they haue all the mountaynes of the world too fortifye them, it shall profit them nothing at all at their neede.
they shall have but a spiders web (as they say) and Satan will but sport him At their presumption, insomuch that when they ween they have all the Mountains of the world too fortify them, it shall profit them nothing At all At their need.
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Wherfore let vs learne too make fayth our bucklar:
Wherefore let us Learn too make faith our bucklar:
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that is too say, when wee mynd too enter intoo the battell, and too hold out in it:
that is too say, when we mind too enter into the battle, and too hold out in it:
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let vs consider, that God is our father, bycause he hath elected and chozen vs for his children, of his owne infinite goodnesse.
let us Consider, that God is our father, Because he hath elected and chozen us for his children, of his own infinite Goodness.
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Seeing he hath assured vs that he will alwayes be on our syde, and that he is greater than all the world,
Seeing he hath assured us that he will always be on our side, and that he is greater than all the world,
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and that he hath put vs in good and safe keeping by ordeyning our Lord Iesus Christ too bee our Shepherd:
and that he hath put us in good and safe keeping by ordaining our Lord Iesus christ too be our Shepherd:
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let vs gather all those promises toogither, and make a sheeld of them too set before vs whensoeuer wee bee assayled,
let us gather all those promises together, and make a shield of them too Set before us whensoever we be assailed,
vvb pno12 vvi d d n2 av, cc vvi dt n1 pp-f pno32 av vvn p-acp pno12 c-crq pns12 vbi vvd,
(51) sermon (DIV2)
811
Image 350
14664
and let vs defye the diuell, bycause wee bee in the protection of our God, who is of inuincible power,
and let us defy the Devil, Because we be in the protection of our God, who is of invincible power,
cc vvb pno12 vvi dt n1, c-acp pns12 vbb p-acp dt n1 pp-f po12 n1, r-crq vbz pp-f j n1,
(51) sermon (DIV2)
811
Image 350
14665
and bycause our Lord Iesus Christ hath taken vppon him the charge of our saluation, and promised too bee a faythfull keeper of our soules too the end.
and Because our Lord Iesus christ hath taken upon him the charge of our salvation, and promised too be a faithful keeper of our Souls too the end.
cc c-acp po12 n1 np1 np1 vhz vvn p-acp pno31 dt n1 pp-f po12 n1, cc vvn av vbb dt j n1 pp-f po12 n2 av dt n1.
(51) sermon (DIV2)
811
Image 350
14668
and on the other syde he will make vs beleeue that our Lord Iesus Christ is farre of from vs:
and on the other side he will make us believe that our Lord Iesus christ is Far of from us:
cc p-acp dt j-jn n1 pns31 vmb vvi pno12 vvi cst po12 n1 np1 np1 vbz j pp-f p-acp pno12:
(51) sermon (DIV2)
811
Image 350
14669
yea and he will tempt vs too murmur and grudge ageinst him, or too make vs cast foorth tryflyng and vnprofitable questions,
yea and he will tempt us too murmur and grudge against him, or too make us cast forth trifling and unprofitable questions,
uh cc pns31 vmb vvi pno12 av vvi cc vvi p-acp pno31, cc av vvb pno12 vvi av j-vvg cc j-u n2,
(51) sermon (DIV2)
811
Image 350
14670
or else blasphemyes, and such other things: and all these are dartes.
or Else Blasphemies, and such other things: and all these Are darts.
cc av n2, cc d j-jn n2: cc d d vbr n2.
(51) sermon (DIV2)
811
Image 350
14671
Agein, when wee bee tickled with any wicked lust or longing in our hartes, it is the next way for vs too bee taken tardye.
Again, when we be tickled with any wicked lust or longing in our hearts, it is the next Way for us too be taken tardy.
av, c-crq pns12 vbb vvn p-acp d j n1 cc n1 p-acp po12 n2, pn31 vbz dt ord n1 p-acp pno12 av vbi vvn j.
(51) sermon (DIV2)
811
Image 350
14672
Trew it is that at the first blush these allurementes will seeme nother bitter, nor irkesome,
True it is that At the First blush these allurements will seem neither bitter, nor irksome,
j pn31 vbz cst p-acp dt ord vvi d n2 vmb vvi av-dx av-j, ccx j,
(51) sermon (DIV2)
811
Image 350
14673
nor hard, nor any thing else: but yit for al that, they bee deadly dartes: and yit notwithstanding, fayth beateth them all backe.
nor hard, nor any thing Else: but yet for all that, they be deadly darts: and yet notwithstanding, faith beats them all back.
ccx j, ccx d n1 av: cc-acp av c-acp d d, pns32 vbb j n2: cc av a-acp, n1 vvz pno32 d av.
(51) sermon (DIV2)
811
Image 350
14674
As how? If wee bee tempted too coue•u•usnesse, bycause wee bee afrayd least the earth should fayle vs:
As how? If we be tempted too coue•u•usnesse, Because we be afraid lest the earth should fail us:
p-acp q-crq? cs pns12 vbb vvn av n1, c-acp pns12 vbb j cs dt n1 vmd vvi pno12:
(51) sermon (DIV2)
811
Image 350
14675
God hath taken vppon him the charge too nurrish and susteyne vs. And so, let vs rest vppon him,
God hath taken upon him the charge too nurrish and sustain us And so, let us rest upon him,
np1 vhz vvn p-acp pno31 dt n1 av j cc vvi pno12 cc av, vvb pno12 vvi p-acp pno31,
(51) sermon (DIV2)
811
Image 350
14676
and aske our dayly bread at his hand. If the diuell labour too win vs too whoredome:
and ask our daily bred At his hand. If the Devil labour too win us too whoredom:
cc vvb po12 j n1 p-acp po31 n1. cs dt n1 vvb av vvi pno12 av n1:
(51) sermon (DIV2)
811
Image 350
14677
wee knowe that Iesus Christ hath incorporated vs intoo himselfe, and made vs his owne members too bee all one with him:
we know that Iesus christ hath incorporated us into himself, and made us his own members too be all one with him:
pns12 vvb cst np1 np1 vhz vvn pno12 p-acp px31, cc vvd pno12 po31 d n2 av vbb d pi p-acp pno31:
(51) sermon (DIV2)
811
Image 350
14678
and shall wee go spoyle our selues in dung and filthinesse? What a dealing were that? He hath set vs free and clenzed vs by his blud:
and shall we go spoil our selves in dung and filthiness? What a dealing were that? He hath Set us free and clenzed us by his blood:
cc vmb pns12 vvi vvi po12 n2 p-acp n1 cc n1? q-crq dt n-vvg vbr d? pns31 vhz vvn pno12 j cc vvn pno12 p-acp po31 n1:
(51) sermon (DIV2)
811
Image 350
14679
and shall wee go wallowe agein in our vncleannesse? Are wee prouoked too gluttony? and,
and shall we go wallow again in our uncleanness? are we provoked too gluttony? and,
cc vmb pns12 vvi vvb av p-acp po12 n1? vbr pns12 vvn av n1? cc,
(51) sermon (DIV2)
811
Image 350
14680
why not? Hath not God created vittelles too our vse? (Yis:) but shall wee defyle and ouerthrowe the order that God hath set, which is, that wee should bee susteyned by them, thereby too bee directed too the heauenly lyfe? And shall wee turne the things too our hinderance, which •ught too bee our help? Agein, are wee tempted with ambition, too gloryfye our selues? Yea:
why not? Hath not God created victuals too our use? (Yis:) but shall we defile and overthrown the order that God hath Set, which is, that we should be sustained by them, thereby too be directed too the heavenly life? And shall we turn the things too our hindrance, which •ught too be our help? Again, Are we tempted with ambition, too Glorify our selves? Yea:
q-crq xx? vhz xx np1 vvn n2 av po12 n1? (uh:) cc-acp vmb pns12 vvi cc vvi dt n1 cst np1 vhz vvn, r-crq vbz, cst pns12 vmd vbi vvn p-acp pno32, av av vbi vvn av dt j n1? cc vmb pns12 vvi dt n2 av po12 n1, r-crq vvd av vbi po12 n1? av, vbr pns12 vvn p-acp n1, av vvb po12 n2? uh:
(51) sermon (DIV2)
811
Image 350
14681
but what example hath our Lord Iesus Christ set before vs? Moreouer if wee couet too be great in this world:
but what Exampl hath our Lord Iesus christ Set before us? Moreover if we covet too be great in this world:
cc-acp q-crq n1 vhz po12 n1 np1 np1 vvn p-acp pno12? av cs pns12 vvb av vbi j p-acp d n1:
(51) sermon (DIV2)
811
Image 350
14682
wee shal bee enemyes too God, for he resisteth the proud, so as their pryde and presumption must needes bee pulled downe.
we shall be enemies too God, for he Resisteth the proud, so as their pride and presumption must needs be pulled down.
pns12 vmb vbi n2 av np1, c-acp pns31 vvz dt j, av c-acp po32 n1 cc n1 vmb av vbi vvn a-acp.
(51) sermon (DIV2)
811
Image 350
14683
Thus yee see how wee may euery way beate backe the dartes of Satan.
Thus ye see how we may every Way beat back the darts of Satan.
av pn22 vvb c-crq pns12 vmb d n1 vvd av dt n2 pp-f np1.
(51) sermon (DIV2)
811
Image 350
14684
And agein, if any man appoze thee, (saying,) how canst thou tell whether thou shalt bee euer the better or no for all thy trauell? Where is the thing that the Gospell promiseth? Fayth must woorke in this cace,
And again, if any man appoze thee, (saying,) how Canst thou tell whither thou shalt be ever the better or no for all thy travel? Where is the thing that the Gospel promises? Faith must work in this case,
cc av, cs d n1 vvb pno21, (vvg,) c-crq vm2 pns21 vvi cs pns21 vm2 vbi av dt jc cc av-dx p-acp d po21 n1? q-crq vbz dt n1 cst dt n1 vvz? n1 vmb vvi p-acp d n1,
(51) sermon (DIV2)
812
Image 350
14685
for wee see not the reward that is promysed: but rather wee see store of trubbles, incounters, and sorrowes.
for we see not the reward that is promised: but rather we see store of Troubles, encounters, and sorrows.
c-acp pns12 vvb xx dt n1 cst vbz vvn: cc-acp av-c pns12 vvi n1 pp-f n2, vvz, cc n2.
(51) sermon (DIV2)
812
Image 350
14686
Too bee short, wee seeme too bee the miserablest creatures in the world.
Too be short, we seem too be the miserablest creatures in the world.
av vbb j, pns12 vvb av vbi dt js n2 p-acp dt n1.
(51) sermon (DIV2)
812
Image 350
14687
And what shall wee doo then? Wee should needes quayle euery minute of an houre,
And what shall we do then? we should needs quail every minute of an hour,
cc q-crq vmb pns12 vdi av? pns12 vmd av vvi d n1 pp-f dt n1,
(51) sermon (DIV2)
812
Image 350
14689
And how take wee holde of his hand? that is too say, how doo wee aduauntage our selues by his power? Fayth must bee fayne too woorke in this behalfe:
And how take we hold of his hand? that is too say, how do we advantage our selves by his power? Faith must be fain too work in this behalf:
cc q-crq vvb pns12 vvb pp-f po31 n1? cst vbz av vvb, q-crq vdb pns12 n1 po12 n2 p-acp po31 n1? n1 vmb vbi j av vvi p-acp d n1:
(51) sermon (DIV2)
812
Image 350
14690
that is too say, wee must looke vp too the things that are not seene, as the Apostle sayeth in the Epistle too the Hebrewes.
that is too say, we must look up too the things that Are not seen, as the Apostle Saith in the Epistle too the Hebrews.
cst vbz av vvb, pns12 vmb vvi a-acp av dt n2 cst vbr xx vvn, c-acp dt n1 vvz p-acp dt n1 av dt njpg2.
(51) sermon (DIV2)
812
Image 350
14691
After that maner shall wee beate backe Satans dartes.
After that manner shall we beat back Satan darts.
p-acp d n1 vmb pns12 vvi av npg1 n2.
(51) sermon (DIV2)
812
Image 350
14692
Now finally he addeth the woord, which (as I sayd afore) ought not too bee separated from fayth.
Now finally he adds the word, which (as I said afore) ought not too be separated from faith.
av av-j pns31 vvz dt n1, r-crq (c-acp pns11 vvd a-acp) vmd xx av vbi vvn p-acp n1.
(51) sermon (DIV2)
813
Image 350
14693
But I haue told you already, that S. Paule ment too adde that saying, for a further declaration of the matter.
But I have told you already, that S. Paul meant too add that saying, for a further declaration of the matter.
p-acp pns11 vhb vvn pn22 av, cst n1 np1 vvd av vvi d n-vvg, p-acp dt jc n1 pp-f dt n1.
(51) sermon (DIV2)
813
Image 350
14694
As if he had sayde, My freendes, wheras I tolde you that you myght withstand your enemyes,
As if he had said, My Friends, whereas I told you that you might withstand your enemies,
c-acp cs pns31 vhd vvn, po11 n2, cs pns11 vvd pn22 cst pn22 vmd vvi po22 n2,
(51) sermon (DIV2)
813
Image 351
14695
and beate backe all their dartes by, •he meanes of fayth: it is bycause Gods woord cannot fayle you.
and beat back all their darts by, •he means of faith: it is Because God's word cannot fail you.
cc vvd av d po32 n2 p-acp, j n2 pp-f n1: pn31 vbz c-acp n2 n1 vmbx vvi pn22.
(51) sermon (DIV2)
813
Image 351
14696
Forasmuch then as yee haue the promyses of saluation, and God speaketh too you, so as you knowe that he hath you in his keeping,
Forasmuch then as ye have the promises of salvation, and God speaks too you, so as you know that he hath you in his keeping,
av av c-acp pn22 vhb dt n2 pp-f n1, cc np1 vvz av pn22, av c-acp pn22 vvb cst pns31 vhz pn22 p-acp po31 n-vvg,
(51) sermon (DIV2)
813
Image 351
14697
and that you cannot bee confounded, if you trust in him: therfore did I set fayth before you as a bucklar.
and that you cannot be confounded, if you trust in him: Therefore did I Set faith before you as a bucklar.
cc cst pn22 vmbx vbi vvn, cs pn22 vvb p-acp pno31: av vdd pns11 vvi n1 p-acp pn22 p-acp dt n1.
(51) sermon (DIV2)
813
Image 351
14698
Howbeeit, if you haue fayth, yee haue mo bucklars than one.
Howbeit, if you have faith, ye have more bucklars than one.
a-acp, cs pn22 vhb n1, pn22 vhb dc n2 cs crd.
(51) sermon (DIV2)
813
Image 351
14699
For Gods woord is the trew spirituall swoord, wherby wee may not onely beate backe our enemye,
For God's word is the true spiritual sword, whereby we may not only beat back our enemy,
p-acp ng1 n1 vbz dt j j n1, c-crq pns12 vmb xx av-j vvi av po12 n1,
(51) sermon (DIV2)
813
Image 351
14700
but also discomfit him, and beate him downe vnder our feete.
but also discomfit him, and beat him down under our feet.
cc-acp av vvi pno31, cc vvd pno31 a-acp p-acp po12 n2.
(51) sermon (DIV2)
813
Image 351
14701
What remayneth now, but to• learne too profit our selues better by Gods woord, than we haue doone hithertoo? Seeyng then that our Lord Iesus Christ graunteth vs this inestimable grace and benefyte of teaching vs in his schoole:
What remaineth now, but to• Learn too profit our selves better by God's word, than we have done hitherto? Seeing then that our Lord Iesus christ granteth us this inestimable grace and benefit of teaching us in his school:
q-crq vvz av, cc-acp n1 vvi av vvi po12 n2 av-jc p-acp npg1 n1, cs pns12 vhb vdn av? vvg av cst po12 n1 np1 np1 vvz pno12 d j n1 cc n1 pp-f vvg pno12 p-acp po31 n1:
(51) sermon (DIV2)
813
Image 351
14702
let vs consider therwithall too what end he dooeth it:
let us Consider therewithal too what end he doth it:
vvb pno12 vvi av av r-crq n1 pns31 vdz pn31:
(51) sermon (DIV2)
813
Image 351
14703
that is too wit, too arme vs ageinst Satan, bycause wee cannot lyue in his obedience,
that is too wit, too arm us against Satan, Because we cannot live in his Obedience,
cst vbz av n1, av vvb pno12 p-acp np1, c-acp pns12 vmbx vvi p-acp po31 n1,
(51) sermon (DIV2)
813
Image 351
14704
and keepe the way that he sheweth vs, but by fyghting: and he also dooth giue vs armour.
and keep the Way that he shows us, but by fighting: and he also doth give us armour.
cc vvi dt n1 cst pns31 vvz pno12, cc-acp p-acp j-vvg: cc pns31 av vdz vvi pno12 n1.
(51) sermon (DIV2)
813
Image 351
14705
So then, let vs assure our selues that wee haue a good swoord, when wee can skill too apply Gods woord too our vse:
So then, let us assure our selves that we have a good sword, when we can skill too apply God's word too our use:
av av, vvb pno12 vvi po12 n2 cst pns12 vhb dt j n1, c-crq pns12 vmb vvi av vvi npg1 n1 av po12 n1:
(51) sermon (DIV2)
813
Image 351
14706
and moreouer, that fayth (which proceedeth thereof) will bee a good sheeld for vs.
and moreover, that faith (which Proceedeth thereof) will be a good shield for us
cc av, cst n1 (r-crq vvz av) vmb vbi dt j n1 p-acp pno12
(51) sermon (DIV2)
813
Image 351
14707
Also wee shall haue the Helmet of the hope of saluation: and too bee short, wee shall bee throughly fenced and furnished on all sydes.
Also we shall have the Helmet of the hope of salvation: and too be short, we shall be thoroughly fenced and furnished on all sides.
av pns12 vmb vhi dt n1 pp-f dt n1 pp-f n1: cc av vbi j, pns12 vmb vbi av-j vvn cc vvn p-acp d n2.
(51) sermon (DIV2)
814
Image 351
14708
For thereof commeth the soundnesse of conscience and holynesse of life, which he hath spoken of.
For thereof comes the soundness of conscience and holiness of life, which he hath spoken of.
p-acp av vvz dt n1 pp-f n1 cc n1 pp-f n1, r-crq pns31 vhz vvn pp-f.
(51) sermon (DIV2)
814
Image 351
14709
Finally wee shall want nothing, if wee can skill too vse well the meanes that God setteth foorth for our welfare.
Finally we shall want nothing, if we can skill too use well the means that God sets forth for our welfare.
av-j pns12 vmb vvi pix, cs pns12 vmb vvi av vvi av dt n2 cst np1 vvz av p-acp po12 n1.
(51) sermon (DIV2)
814
Image 351
14710
So then, albeeit that the state of the faythfull seeme too bee as irksome as may bee,
So then, albeit that the state of the faithful seem too be as irksome as may be,
av av, cs cst dt n1 pp-f dt j vvi av vbi a-acp j c-acp vmb vbi,
(51) sermon (DIV2)
814
Image 351
14711
bycause God exercyzeth them ageinst all the Diuels in hell, and that not for one day onely,
Because God exercyzeth them against all the Devils in hell, and that not for one day only,
c-acp np1 vvz pno32 p-acp d dt n2 p-acp n1, cc cst xx p-acp crd n1 av-j,
(51) sermon (DIV2)
814
Image 351
14712
but for all the tyme of their lyfe:
but for all the time of their life:
cc-acp p-acp d dt n1 pp-f po32 n1:
(51) sermon (DIV2)
814
Image 351
14713
yit must wee thinke it ryght sweete and amiable, seeyng God prouydeth for all our needes, at leastwise so wee awake,
yet must we think it right sweet and amiable, seeing God prouydeth for all our needs, At leastwise so we awake,
av vmb pns12 vvi pn31 j-jn j cc j, vvg np1 vvz p-acp d po12 n2, p-acp av av pns12 vvb,
(51) sermon (DIV2)
814
Image 351
14714
and consider the daungers wherein wee bee, sauyng that wee resist them. Let vs consider (I say,) on the one syde Satans violence and force:
and Consider the dangers wherein we be, Saving that we resist them. Let us Consider (I say,) on the one side Satan violence and force:
cc vvb dt n2 c-crq pns12 vbb, vvg cst pns12 vvb pno32. vvb pno12 vvi (pns11 vvb,) p-acp dt crd n1 npg1 n1 cc n1:
(51) sermon (DIV2)
814
Image 351
14715
and on the other syde his craftes and suttleties.
and on the other side his crafts and subtleties.
cc p-acp dt j-jn n1 po31 n2 cc n2.
(51) sermon (DIV2)
814
Image 351
14716
And therwithall let vs call vppon our God, (as Saint Paule will shewe vs agein hereafter,) and also consider the commoditie that Gods woord bringeth vs. And hereby wee see how the wretched Papistes haue stripped themselues starke naked out of all the armour that should serue them for their saluation.
And therewithal let us call upon our God, (as Saint Paul will show us again hereafter,) and also Consider the commodity that God's word brings us And hereby we see how the wretched Papists have stripped themselves stark naked out of all the armour that should serve them for their salvation.
cc av vvb pno12 vvi p-acp po12 n1, (c-acp n1 np1 vmb vvi pno12 av av,) cc av vvb dt n1 cst ng1 n1 vvz pno12 cc av pns12 vvb c-crq dt j njp2 vhb vvn px32 av-j j av pp-f d dt n1 cst vmd vvi pno32 p-acp po32 n1.
(51) sermon (DIV2)
814
Image 351
14717
For what is the woord of God among them? A noze of waxe.
For what is the word of God among them? A noze of wax.
p-acp r-crq vbz dt n1 pp-f np1 p-acp pno32? dt n1 pp-f n1.
(51) sermon (DIV2)
814
Image 351
14718
They haue not bin ashamed too belke out that blasphemie, both in all theyr bookes and also in all their Sermons:
They have not been ashamed too belke out that blasphemy, both in all their books and also in all their Sermons:
pns32 vhb xx vbn j av av av d n1, av-d p-acp d po32 n2 cc av p-acp d po32 n2:
(51) sermon (DIV2)
814
Image 351
14719
namely, that there is no certeintie in Gods woorde.
namely, that there is no certainty in God's word.
av, cst pc-acp vbz dx n1 p-acp npg1 n1.
(51) sermon (DIV2)
814
Image 351
14720
Yea, but wee did wrong too call it the spirituall swoord, if it armed vs not ageinst all the assaultes of Satan.
Yea, but we did wrong too call it the spiritual sword, if it armed us not against all the assaults of Satan.
uh, cc-acp pns12 vdd vvi av vvb pn31 dt j n1, cs pn31 vvd pno12 xx p-acp d dt n2 pp-f np1.
(51) sermon (DIV2)
814
Image 351
14721
Therefore wee could not repulse the temptations wherwith wee bee prouoked too euyll, vnlesse Gods woord serued vs thertoo.
Therefore we could not repulse the temptations wherewith we be provoked too evil, unless God's word served us thertoo.
av pns12 vmd xx vvi dt n2 c-crq pns12 vbb vvn av n-jn, cs npg1 n1 vvd pno12 av.
(51) sermon (DIV2)
814
Image 351
14722
And if wee found it not so by experience, surely Saint Paule would neuer haue giuen it that name.
And if we found it not so by experience, surely Saint Paul would never have given it that name.
cc cs pns12 vvd pn31 xx av p-acp n1, av-j n1 np1 vmd av-x vhi vvn pn31 d n1.
(51) sermon (DIV2)
814
Image 351
14723
Now then, let vs indeuer too profit more and more by it, and let vs bee good schollers,
Now then, let us endeavour too profit more and more by it, and let us be good Scholars,
av av, vvb pno12 n1 av n1 av-dc cc av-dc p-acp pn31, cc vvb pno12 vbi j n2,
(51) sermon (DIV2)
814
Image 351
14724
and giue good eare too it whyle God hath his mouth open too teache vs:
and give good ear too it while God hath his Mouth open too teach us:
cc vvi j n1 av pn31 n1 np1 vhz po31 n1 vvi av vvi pno12:
(51) sermon (DIV2)
814
Image 351
14725
and wee shall fynde that Saint Paule hath not in vayne promysed vs heere, that wee shall euer get the vpper hand,
and we shall find that Saint Paul hath not in vain promised us Here, that we shall ever get the upper hand,
cc pns12 vmb vvi d n1 np1 vhz xx p-acp j vvd pno12 av, cst pns12 vmb av vvi dt jc n1,
(51) sermon (DIV2)
814
Image 351
14726
euen tyll wee bee come too the heauenly Kingdome, where wee shall fully inioy the fruite of our victorie.
even till we be come too the heavenly Kingdom, where we shall Fully enjoy the fruit of our victory.
av p-acp pns12 vbb vvn av dt j n1, c-crq pns12 vmb av-j vvi dt n1 pp-f po12 n1.
(51) sermon (DIV2)
814
Image 351
14727
Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs feele them better,
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too make us feel them better,
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno12 vvi pno32 av-jc,
(51) sermon (DIV2)
815
Image 351
14728
and that in the meane whyle wee may alwayes resort vnto him, and not bee out of hart,
and that in the mean while we may always resort unto him, and not be out of heart,
cc cst p-acp dt j n1 pns12 vmb av vvi p-acp pno31, cc xx vbi av pp-f n1,
(51) sermon (DIV2)
815
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14729
although wee bee tootoo vnwoorthie too offer our selues before his maiestie, nor quayle bycause of our vyces and imperfections:
although we be tootoo unworthy too offer our selves before his majesty, nor quail Because of our vices and imperfections:
cs pns12 vbb av j av vvi po12 n2 p-acp po31 n1, ccx n1 c-acp pp-f po12 n2 cc n2:
(51) sermon (DIV2)
815
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14730
but that seeyng it hath pleased him too bee on our side, he make the remedies too serue at our neede which he hath giuen vs,
but that seeing it hath pleased him too be on our side, he make the remedies too serve At our need which he hath given us,
cc-acp cst vvg pn31 vhz vvn pno31 av vbi p-acp po12 n1, pns31 vvb dt n2 av vvi p-acp po12 n1 r-crq pns31 vhz vvn pno12,
(51) sermon (DIV2)
815
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14731
as wee desyre them at his hand:
as we desire them At his hand:
c-acp pns12 vvi pno32 p-acp po31 n1:
(51) sermon (DIV2)
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14732
and that wee may indeuer too profit so in his woord, as it may guyde vs foorth too the end,
and that we may endeavour too profit so in his word, as it may guide us forth too the end,
cc cst pns12 vmb vvb av n1 av p-acp po31 n1, c-acp pn31 vmb vvi pno12 av av dt n1,
(51) sermon (DIV2)
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14734
and our Lord Iesus Christ exalted, bycause it is vnder him and by his power that wee fyght,
and our Lord Iesus christ exalted, Because it is under him and by his power that we fight,
cc po12 n1 np1 np1 vvn, c-acp pn31 vbz p-acp pno31 cc p-acp po31 n1 cst pns12 vvb,
(51) sermon (DIV2)
815
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14735
and it is he also of whom our victory proceedeth.
and it is he also of whom our victory Proceedeth.
cc pn31 vbz pns31 av pp-f r-crq po12 n1 vvz.
(51) sermon (DIV2)
815
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14736
That it may please him too graunt this grace, not onely too vs, but also too all people. &c.
That it may please him too grant this grace, not only too us, but also too all people. etc.
cst pn31 vmb vvi pno31 av vvi d n1, xx av-j av pno12, cc-acp av av d n1. av
(51) sermon (DIV2)
815
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14737
The.xlvii. Sermon, which is the fifth vppon the sixth Chapter.
The xlvii Sermon, which is the fifth upon the sixth Chapter.
dt crd n1, r-crq vbz dt ord p-acp dt ord n1.
(52) sermon (DIV2)
815
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14738
18. Praying vvith all prayer and supplication, at all tymes in the spirit, and vvatching theruntoo vvith all instance and supplication for all the Saintes:
18. Praying with all prayer and supplication, At all times in the Spirit, and watching theruntoo with all instance and supplication for all the Saints:
crd vvg p-acp d n1 cc n1, p-acp d n2 p-acp dt n1, cc vvg av p-acp d n1 cc n1 p-acp d dt n2:
(52) sermon (DIV2)
816
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14739
19. And for mee, that in opening my mouth, vtterance may bee gyuen mee vvith boldnesse, too vtter the secret of the Gospell.
19. And for me, that in opening my Mouth, utterance may be given me with boldness, too utter the secret of the Gospel.
crd cc p-acp pno11, cst p-acp vvg po11 n1, n1 vmb vbi vvn pno11 p-acp n1, av j dt n-jn pp-f dt n1.
(52) sermon (DIV2)
817
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14740
MAny supposing themselues too haue profited well in fayth, are yit notwithstanding ignorant what belongs too prayer.
MAny supposing themselves too have profited well in faith, Are yet notwithstanding ignorant what belongs too prayer.
d vvg px32 av vhi vvn av p-acp n1, vbr av a-acp j r-crq vvz av n1.
(52) sermon (DIV2)
818
Image 352
14741
They thinke it ynough if they can say, God help mee, when they see any daunger at hand,
They think it enough if they can say, God help me, when they see any danger At hand,
pns32 vvb pn31 av-d cs pns32 vmb vvi, np1 vvb pno11, c-crq pns32 vvb d n1 p-acp n1,
(52) sermon (DIV2)
818
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14742
and yit in the meane whyle flee not too him for refuge.
and yet in the mean while flee not too him for refuge.
cc av p-acp dt j n1 vvb xx av pno31 p-acp n1.
(52) sermon (DIV2)
818
Image 352
14743
But such folke wote not too what purpose the promises serue that are made vntoo vs. For God sayeth not singly, that he will haue a care of vs,
But such folk wot not too what purpose the promises serve that Are made unto us For God Saith not singly, that he will have a care of us,
p-acp d n1 vvb xx av r-crq n1 dt n2 vvb cst vbr vvn p-acp pno12 p-acp np1 vvz xx av-j, cst pns31 vmb vhi dt n1 pp-f pno12,
(52) sermon (DIV2)
818
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14744
and that he will help vs in all our needes: but also allureth vs too him, and therewithall incorageth vs too praying.
and that he will help us in all our needs: but also Allureth us too him, and therewithal Encourageth us too praying.
cc cst pns31 vmb vvi pno12 p-acp d po12 n2: cc-acp av vvz pno12 av pno31, cc av vvz pno12 av j-vvg.
(52) sermon (DIV2)
818
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14745
Then cannot the one bee separated from the other, that is too wit, that wee should rest vppon the hope of Gods promises,
Then cannot the one be separated from the other, that is too wit, that we should rest upon the hope of God's promises,
av vmbx dt pi vbi vvn p-acp dt n-jn, cst vbz av n1, cst pns12 vmd vvi p-acp dt n1 pp-f npg1 n2,
(52) sermon (DIV2)
818
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14746
and haue them throughly rooted in our hartes:
and have them thoroughly rooted in our hearts:
cc vhb pno32 av-j vvn p-acp po12 n2:
(52) sermon (DIV2)
818
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14747
and also bee stirred vp too resort vnto our God, so as our fayth exercyze vs in prayer and supplication.
and also be stirred up too resort unto our God, so as our faith exercyze us in prayer and supplication.
cc av vbi vvn a-acp av vvi p-acp po12 n1, av c-acp po12 n1 vvb pno12 p-acp n1 cc n1.
(52) sermon (DIV2)
818
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14748
Thus see wee that they bee vnseparable things.
Thus see we that they be unseparable things.
av vvb pns12 d pns32 vbb j-u n2.
(52) sermon (DIV2)
818
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14749
And looke how much wee bee forewarder in fayth, so much with the earnester zele should we call vpon our God,
And look how much we be forwarder in faith, so much with the earnester zeal should we call upon our God,
cc vvb c-crq av-d pns12 vbi jc p-acp n1, av av-d p-acp dt jc n1 vmd pns12 vvi p-acp po12 n1,
(52) sermon (DIV2)
818
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14750
and acknowledge and confesse that our saluation lyeth in his hand, and that wee looke for all good things from him.
and acknowledge and confess that our salvation lies in his hand, and that we look for all good things from him.
cc vvi cc vvi cst po12 n1 vvz p-acp po31 n1, cc cst pns12 vvb p-acp d j n2 p-acp pno31.
(52) sermon (DIV2)
818
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14751
And forasmuch as wee bee so •lothfull in that behalfe:
And forasmuch as we be so •lothfull in that behalf:
cc av c-acp pns12 vbb av j p-acp d n1:
(52) sermon (DIV2)
818
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14752
he setteth downe twoo woordes, Prayer and supplication, too expresse the better that wee must not go too it coldly,
he sets down twoo words, Prayer and supplication, too express the better that we must not go too it coldly,
pns31 vvz a-acp crd n2, n1 cc n1, av vvi dt jc cst pns12 vmb xx vvi av pn31 av-jn,
(52) sermon (DIV2)
818
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14753
nor slyghtly, and as it were for courtesie sake:
nor slyghtly, and as it were for courtesy sake:
ccx av-j, cc c-acp pn31 vbdr p-acp n1 n1:
(52) sermon (DIV2)
818
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14754
but that wee must bee touched too the quicke, too continue at it (as he will adde anon after) and too hold on ryghtly without ceassing at anye tyme.
but that we must be touched too the quick, too continue At it (as he will add anon After) and too hold on rightly without ceasing At any time.
cc-acp cst pns12 vmb vbi vvn av dt j, av vvb p-acp pn31 (c-acp pns31 vmb vvi av a-acp) cc av vvb a-acp av-jn p-acp vvg p-acp d n1.
(52) sermon (DIV2)
818
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14755
Trew it is that God telleth vs by his Prophet Esay, that he will heare vs before wee cry, and his hand shalbee redye too succour vs before wee haue opened our mouth.
True it is that God Telleth us by his Prophet Isaiah, that he will hear us before we cry, and his hand shalbe ready too succour us before we have opened our Mouth.
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(52) sermon (DIV2)
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14816
Wherein a man may well perceyue howe vnperfect our myndes are, and howe destitute of wit and reason wee be.
Wherein a man may well perceive how unperfect our minds Are, and how destitute of wit and reason we be.
c-crq dt n1 vmb av vvi c-crq j po12 n2 vbr, cc c-crq j pp-f n1 cc n1 pns12 vbb.
(52) sermon (DIV2)
822
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14756
Howbeeit, that is not too make vs slothfull, that wee should lye gaping at him with open throte (as they say:) but too shewe that he will not suffer vs too linger,
Howbeit, that is not too make us slothful, that we should lie gaping At him with open throat (as they say:) but too show that he will not suffer us too linger,
a-acp, cst vbz xx av vvi pno12 j, cst pns12 vmd vvi vvg p-acp pno31 p-acp j n1 (c-acp pns32 vvb:) cc-acp av vvi cst pns31 vmb xx vvi pno12 av vvi,
(52) sermon (DIV2)
818
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14757
when wee shall haue called vppon him, as though he were carelesse too help vs: and that for proof thereof, he preuenteth vs, as wee fynd by experience.
when we shall have called upon him, as though he were careless too help us: and that for proof thereof, he preventeth us, as we find by experience.
c-crq pns12 vmb vhi vvn p-acp pno31, c-acp cs pns31 vbdr j av vvb pno12: cc cst p-acp n1 av, pns31 vvz pno12, c-acp pns12 vvi p-acp n1.
(52) sermon (DIV2)
818
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14758
Yit notwithstanding, he will haue vs too yeeld a trew proof of our f•yth by praying vntoo him.
Yet notwithstanding, he will have us too yield a true proof of our f•yth by praying unto him.
av a-acp, pns31 vmb vhi pno12 av vvi dt j n1 pp-f po12 n1 p-acp vvg p-acp pno31.
(52) sermon (DIV2)
818
Image 352
14759
For the very way for vs too shewe truly that his promises haue taken effect in vs,
For the very Way for us too show truly that his promises have taken Effect in us,
p-acp dt j n1 p-acp pno12 av vvi av-j cst po31 n2 vhb vvn n1 p-acp pno12,
(52) sermon (DIV2)
818
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14760
and that wee trust too them, is, that as soone as wee bee touched with any greef or affliction, wee go streyt vntoo him, and vnburthen our hartes there,
and that we trust too them, is, that as soon as we be touched with any grief or affliction, we go streyt unto him, and unburthen our hearts there,
cc cst pns12 vvb av pno32, vbz, cst c-acp av c-acp pns12 vbb vvn p-acp d n1 cc n1, pns12 vvb j p-acp pno31, cc vvi po12 n2 a-acp,
(52) sermon (DIV2)
818
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14761
as is sayd in another place.
as is said in Another place.
c-acp vbz vvn p-acp j-jn n1.
(52) sermon (DIV2)
818
Image 352
14762
Now wee see how wee must make our aduauntage of Gods woord, whereby wee bee certyfied that he wil neuer fayle vs:
Now we see how we must make our advantage of God's word, whereby we be certyfied that he will never fail us:
av pns12 vvb c-crq pns12 vmb vvi po12 n1 pp-f npg1 n1, c-crq pns12 vbb vvn cst pns31 vmb av-x vvi pno12:
(52) sermon (DIV2)
818
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14763
that is too wit, by seeking the things in him which he protesteth that wee shall fynd there.
that is too wit, by seeking the things in him which he protesteth that we shall find there.
d vbz av n1, p-acp vvg dt n2 p-acp pno31 r-crq pns31 vvz cst pns12 vmb vvi a-acp.
(52) sermon (DIV2)
818
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14764
And so, prayers are as it were keyes whereby too come too the treasures that God reserueth for vs,
And so, Prayers Are as it were keys whereby too come too the treasures that God reserveth for us,
cc av, n2 vbr p-acp pn31 vbdr n2 c-crq av vvb av dt n2 cst np1 vvz p-acp pno12,
(52) sermon (DIV2)
818
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14765
and which he will not keepe from vs. Therefore wee must open the way too them by praying.
and which he will not keep from us Therefore we must open the Way too them by praying.
cc r-crq pns31 vmb xx vvi p-acp pno12 av pns12 vmb vvi dt n1 av pno32 p-acp vvg.
(52) sermon (DIV2)
818
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14766
And yit Saint Paule thinketh it not ynough too say, that our fayth must bee matched with prayers and supplications too our God:
And yet Saint Paul Thinketh it not enough too say, that our faith must be matched with Prayers and supplications too our God:
cc av n1 np1 vvz pn31 xx av-d av vvb, cst po12 n1 vmb vbi vvn p-acp n2 cc n2 av po12 n1:
(52) sermon (DIV2)
819
Image 352
14767
but he sayeth also, Yea all prayer. As if he should say, that in all matters, in al things both great and smal, in al our dooings, whatsoeuer they bee: that must bee our shooteanker.
but he Saith also, Yea all prayer. As if he should say, that in all matters, in all things both great and small, in all our doings, whatsoever they be: that must be our shooteanker.
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(52) sermon (DIV2)
819
Image 352
14768
For it myght happen that wee would call vppon God, onely when wee thought on him,
For it might happen that we would call upon God, only when we Thought on him,
p-acp pn31 vmd vvi cst pns12 vmd vvi p-acp np1, av-j c-crq pns12 vvd p-acp pno31,
(52) sermon (DIV2)
819
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14769
or else when we had some matter of importance in hand.
or Else when we had Some matter of importance in hand.
cc av c-crq pns12 vhd d n1 pp-f n1 p-acp n1.
(52) sermon (DIV2)
819
Image 352
14770
But Saint Paule (as I sayd) will haue vs too doo God that homage euery where and at all tymes, protesting that wee cannot haue any good but at his hand,
But Saint Paul (as I said) will have us to do God that homage every where and At all times, protesting that we cannot have any good but At his hand,
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(52) sermon (DIV2)
819
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14771
and of his mere free gift.
and of his mere free gift.
cc pp-f po31 j j n1.
(52) sermon (DIV2)
819
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14772
So much importeth the woorde All. And in good sooth wee see how our Lord taketh charge of our whole lyfe, with condicion that wee should seeke too him euen for the bacest things,
So much imports the word All. And in good sooth we see how our Lord Takes charge of our Whole life, with condition that we should seek too him even for the bacest things,
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(52) sermon (DIV2)
819
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14773
and for such as wee durst not requyre of our freend that were our equall and companion.
and for such as we durst not require of our friend that were our equal and Companion.
cc p-acp d c-acp pns12 vvd xx vvi pp-f po12 n1 cst vbdr po12 vvi cc n1.
(52) sermon (DIV2)
819
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14774
Euen those things will he haue vs to ask of him.
Eve those things will he have us to ask of him.
np1 d n2 vmb pns31 vhi pno12 pc-acp vvi pp-f pno31.
(52) sermon (DIV2)
819
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14775
For vnder this saying, that he giueth vs our dayly bread, it is certeyne that he comprehendeth all that belongeth too our lyfe.
For under this saying, that he gives us our daily bred, it is certain that he comprehendeth all that belongeth too our life.
p-acp p-acp d n-vvg, cst pns31 vvz pno12 po12 j n1, pn31 vbz j cst pns31 vvz d cst vvz av po12 n1.
(52) sermon (DIV2)
819
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14776
Alas, what a number of small things haue wee neede of, which wee would bee ashamed too bee acknowen of,
Alas, what a number of small things have we need of, which we would be ashamed too be acknowen of,
np1, q-crq dt n1 pp-f j n2 vhb pns12 vvb pp-f, r-crq pns12 vmd vbi j av vbi vvn pp-f,
(52) sermon (DIV2)
819
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14777
euen too our inferiours? And God abaceth himselfe so farre, that he voutsafeth too haue a care of our persons, which are but wretched and rotten carions,
even too our inferiors? And God abaceth himself so Far, that he vouchsafeth too have a care of our Persons, which Are but wretched and rotten carrions,
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(52) sermon (DIV2)
819
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14778
and yit neuerthelesse he will not haue vs too stick too aske him the thinges that are expedient and needefull for vs. Sith it is so, let vs remember well this saying of Saint Paules, which willeth vs too pray too our God for al things that wee deede, assuring our selues that he wil yeeld so farre vntoo vs,
and yet nevertheless he will not have us too stick too ask him the things that Are expedient and needful for us Sith it is so, let us Remember well this saying of Saint Paul's, which wills us too pray too our God for all things that we deed, assuring our selves that he will yield so Far unto us,
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(52) sermon (DIV2)
819
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14779
as nothing shal (as yee would say) scape his handes. And he sayeth expresly, that vvee must pray at all tymes, and in Spirit. Whereas he sayth, in Spirit:
as nothing shall (as ye would say) escape his hands. And he Saith expressly, that we must pray At all times, and in Spirit. Whereas he say, in Spirit:
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(52) sermon (DIV2)
819
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14780
it is surely too exclude all Hipocrisye:
it is surely too exclude all Hypocrisy:
pn31 vbz av-j av vvi d n1:
(52) sermon (DIV2)
820
Image 353
14781
for we knowe that the most part of the world babble ynough when they should come vntoo God:
for we know that the most part of the world babble enough when they should come unto God:
c-acp pns12 vvb cst dt av-ds n1 pp-f dt n1 n1 av-d c-crq pns32 vmd vvi p-acp np1:
(52) sermon (DIV2)
820
Image 353
14782
howbeeit, it is but their lippes or the tippes of their tungs that doo their dewtie.
howbeit, it is but their lips or the tippes of their tungs that do their duty.
a-acp, pn31 vbz p-acp po32 n2 cc dt n2 pp-f po32 n2 cst vdi po32 n1.
(52) sermon (DIV2)
820
Image 353
14783
But that is not the manner that God will bee prayd vntoo and called vppon:
But that is not the manner that God will be prayed unto and called upon:
p-acp d vbz xx dt n1 cst np1 vmb vbi vvd p-acp cc vvn p-acp:
(52) sermon (DIV2)
820
Image 353
14784
he lyketh not of such supplications, but rather abhorreth them, bycause that when wee pray so fondly vntoo him, wee make a false shrowding sheete of him,
he liketh not of such supplications, but rather abhorreth them, Because that when we pray so fondly unto him, we make a false shrouding sheet of him,
pns31 vvz xx pp-f d n2, cc-acp av-c vvz pno32, c-acp cst c-crq pns12 vvb av av-j p-acp pno31, pns12 vvb dt j j-vvg n1 pp-f pno31,
(52) sermon (DIV2)
820
Image 353
14785
and that is a kynd of trecherie.
and that is a kind of treachery.
cc d vbz dt n1 pp-f n1.
(52) sermon (DIV2)
820
Image 353
14786
For if wee thinke too be heard of God for our babling, when in the meane whyle our hart is dead,
For if we think too be herd of God for our babbling, when in the mean while our heart is dead,
p-acp cs pns12 vvb av vbi vvn pp-f np1 p-acp po12 n-vvg, c-crq p-acp dt j n1 po12 n1 vbz j,
(52) sermon (DIV2)
820
Image 353
14787
and our prayers proceede not of a ryght dispozed and earnest mynd, wee make God as an Idoll,
and our Prayers proceed not of a right dispozed and earnest mind, we make God as an Idol,
cc po12 n2 vvb xx pp-f dt j-jn vvn cc j n1, pns12 vvb np1 p-acp dt n1,
(52) sermon (DIV2)
820
Image 353
14788
or as a little babe, wherein wee doo too great wrong to his maiestie, and to be short, we do but transfigure him after our owne fancie.
or as a little babe, wherein we do too great wrong to his majesty, and to be short, we do but transfigure him After our own fancy.
cc p-acp dt j n1, c-crq pns12 vdb av j n-jn p-acp po31 n1, cc pc-acp vbi j, pns12 vdb p-acp vvi pno31 p-acp po12 d n1.
(52) sermon (DIV2)
820
Image 353
14789
Therfore it behoueth our prayers, not only to be made with our mouth, but also too come from the bottom of our hart.
Therefore it behooves our Prayers, not only to be made with our Mouth, but also too come from the bottom of our heart.
av pn31 vvz po12 n2, xx av-j pc-acp vbi vvn p-acp po12 n1, cc-acp av av vvn p-acp dt n1 pp-f po12 n1.
(52) sermon (DIV2)
820
Image 353
14790
And now forasmuch as we haue not that of our owne power: the holy Ghost must be fayne to worke therin.
And now forasmuch as we have not that of our own power: the holy Ghost must be fain to work therein.
cc av av c-acp pns12 vhb xx d pp-f po12 d n1: dt j n1 vmb vbi j pc-acp vvi av.
(52) sermon (DIV2)
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And therfore by the word Spirit may be vnderstood, that we should beseech God to gouern vs in such wyse,
And Therefore by the word Spirit may be understood, that we should beseech God to govern us in such wise,
cc av p-acp dt n1 n1 vmb vbi vvn, cst pns12 vmd vvi np1 pc-acp vvi pno12 p-acp d n1,
(52) sermon (DIV2)
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as he touch vs throughly, to the end we may pray to him as we ought too doo,
as he touch us thoroughly, to the end we may pray to him as we ought too do,
c-acp pns31 vvb pno12 av-j, p-acp dt n1 pns12 vmb vvi p-acp pno31 c-acp pns12 vmd av vdi,
(52) sermon (DIV2)
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and he also accept our prayers, acknowleding in them the marks of his holie spirit.
and he also accept our Prayers, acknowledging in them the marks of his holy Spirit.
cc pns31 av vvi po12 n2, vvg p-acp pno32 dt n2 pp-f po31 j n1.
(52) sermon (DIV2)
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For wee must alwayes remember how it is sayd in the Epistle too the Romans, that wee know not what too pray:
For we must always Remember how it is said in the Epistle too the Roman, that we know not what too pray:
c-acp pns12 vmb av vvi c-crq pn31 vbz vvn p-acp dt n1 av dt njp2, cst pns12 vvb xx r-crq av vvb:
(52) sermon (DIV2)
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for as in respect of our selues, it is a thing that surmounteth all our vnderstanding,
for as in respect of our selves, it is a thing that surmounteth all our understanding,
c-acp c-acp p-acp n1 pp-f po12 n2, pn31 vbz dt n1 cst vvz d po12 n1,
(52) sermon (DIV2)
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and the ablest of vs all fayleth in that behalfe, notwithstanding that there are a number which beare themselues on hand that they knowe perfectly howe and what too pray vntoo God.
and the Ablest of us all Faileth in that behalf, notwithstanding that there Are a number which bear themselves on hand that they know perfectly how and what too pray unto God.
cc dt js pp-f pno12 d vvz p-acp d n1, c-acp cst a-acp vbr dt n1 r-crq vvb px32 p-acp n1 cst pns32 vvb av-j c-crq cc q-crq av vvb p-acp np1.
(52) sermon (DIV2)
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Howbeeit all such opinion dooth but shet vs out of the gate, vnlesse that vppon the knowing of our defaults and infirmities, wee resort ryghtfoorth too the remedie, according too this saying of Saint Paules, that the spirit of God driueth vs to vnutterable gronings which cannot bee expressed, without the which wee could not vtter so much as this woord Father: according also as he sayeth too the Galathians, that when the spirit cryeth in vs, wee can open our mouthes too call freely vppon God, as is reherced in another place.
Howbeit all such opinion doth but shet us out of the gate, unless that upon the knowing of our defaults and infirmities, we resort ryghtfoorth too the remedy, according too this saying of Saint Paul's, that the Spirit of God Driveth us to unutterable groanings which cannot be expressed, without the which we could not utter so much as this word Father: according also as he Saith too the Galatians, that when the Spirit Cries in us, we can open our mouths too call freely upon God, as is rehearsed in Another place.
a-acp d d n1 vdz p-acp zz pno12 av pp-f dt n1, cs cst p-acp dt vvg pp-f po12 n2 cc n2, pns12 vvb av av dt n1, vvg av d n-vvg pp-f n1 npg1, cst dt n1 pp-f np1 vvz pno12 p-acp j n2-vvg r-crq vmbx vbi vvn, p-acp dt r-crq pns12 vmd xx vvi av av-d c-acp d n1 n1: vvg av c-acp pns31 vvz av dt np2, cst c-crq dt n1 vvz p-acp pno12, pns12 vmb vvi po12 n2 av vvb av-j p-acp np1, c-acp vbz vvn p-acp j-jn n1.
(52) sermon (DIV2)
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Now then, it is certein that wee shall neuer bee throughly dispozed too pray vntoo God,
Now then, it is certain that we shall never be thoroughly dispozed too pray unto God,
av av, pn31 vbz j cst pns12 vmb av-x vbi av-j vvn av vvb p-acp np1,
(52) sermon (DIV2)
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except he gouerne vs by his holie spirit.
except he govern us by his holy Spirit.
c-acp pns31 vvb pno12 p-acp po31 j n1.
(52) sermon (DIV2)
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Moreouer Saint Paules intent (as I haue declared alredie) is too exclude all counterfetting,
Moreover Saint Paul's intent (as I have declared already) is too exclude all counterfeiting,
av n1 npg1 n1 (c-acp pns11 vhb vvn av) vbz av vvi d vvg,
(52) sermon (DIV2)
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and that wee should not hope too iustify our cace before God by ceremonies, or by popeholines (as they terme it) in making of long prayers and many circumstances,
and that we should not hope too justify our case before God by ceremonies, or by popeholines (as they term it) in making of long Prayers and many Circumstances,
cc cst pns12 vmd xx vvi av vvi po12 n1 p-acp np1 p-acp n2, cc p-acp n2 (c-acp pns32 vvb pn31) p-acp vvg pp-f j n2 cc d n2,
(52) sermon (DIV2)
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but suffer the spirit too beare sway.
but suffer the Spirit too bear sway.
cc-acp vvb dt n1 av vvi n1.
(52) sermon (DIV2)
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Wherfore first of all let vs bee so touched, as the spirit may bee our mayster and teacher,
Wherefore First of all let us be so touched, as the Spirit may be our master and teacher,
c-crq ord pp-f d vvb pno12 vbi av vvn, c-acp dt n1 vmb vbi po12 vvi cc n1,
(52) sermon (DIV2)
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and indyte the things too vs which wee haue too vtter in calling vppon our God:
and indite the things too us which we have too utter in calling upon our God:
cc vvi dt n2 av pno12 r-crq pns12 vhb av j p-acp vvg p-acp po12 n1:
(52) sermon (DIV2)
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and secondly let our prayers proceede from the bottom of our hart, & let vs put this saying of the Psalme in vre, that wee must sue vnto our God in truth:
and secondly let our Prayers proceed from the bottom of our heart, & let us put this saying of the Psalm in use, that we must sue unto our God in truth:
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(52) sermon (DIV2)
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for it is sayd that he is not neere too any, but too such as haue that qualitie.
for it is said that he is not near too any, but too such as have that quality.
c-acp pn31 vbz vvn cst pns31 vbz xx av-j av d, cc-acp av d c-acp vhb d n1.
(52) sermon (DIV2)
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And not without cause is such exposition set downe:
And not without cause is such exposition Set down:
cc xx p-acp n1 vbz d n1 vvd a-acp:
(52) sermon (DIV2)
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for (as I haue declared alredie) wee bee so much inclyned too shifting, that (too our seeming) God ought too yeeld too vs and too our nature: but it is cleane contrarie.
for (as I have declared already) we be so much inclined too shifting, that (too our seeming) God ought too yield too us and too our nature: but it is clean contrary.
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(52) sermon (DIV2)
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Now then forasmuch as God perceyueth that men abuse his name after that fashyon, and make prayers after their owne maner, that is too say, prayers that are wrapped in hipocrisie and vntruthe,
Now then forasmuch as God perceiveth that men abuse his name After that fashion, and make Prayers After their own manner, that is too say, Prayers that Are wrapped in hypocrisy and untruth,
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(52) sermon (DIV2)
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and haue no substancialnesse nor soundnesse in them:
and have no substancialnesse nor soundness in them:
cc vhb dx n1 ccx n1 p-acp pno32:
(52) sermon (DIV2)
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he sayeth expresly, that we must not hope too bee heard at his hand, nor too obteyne any thing of him,
he Saith expressly, that we must not hope too be herd At his hand, nor too obtain any thing of him,
pns31 vvz av-j, cst pns12 vmb xx vvi av vbi vvn p-acp po31 n1, ccx av vvi d n1 pp-f pno31,
(52) sermon (DIV2)
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except our prayers bee ruled by a ryght meaning, that is too say, vnlesse wee pray with a hartie affection.
except our Prayers be ruled by a right meaning, that is too say, unless we pray with a hearty affection.
c-acp po12 n2 vbb vvn p-acp dt j-jn n1, cst vbz av vvb, cs pns12 vvb p-acp dt j n1.
(52) sermon (DIV2)
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Thus yee see what wee haue to remember vpon that saying of Saint Paule. And that wheras he sayth, Stedfastly, and with holding out throughout too the ende:
Thus ye see what we have to Remember upon that saying of Saint Paul. And that whereas he say, Steadfastly, and with holding out throughout too the end:
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(52) sermon (DIV2)
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it is too expresse the better, that it is neuer out of season too call vppon God.
it is too express the better, that it is never out of season too call upon God.
pn31 vbz av j dt jc, cst pn31 vbz av av pp-f n1 av vvi p-acp np1.
(52) sermon (DIV2)
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And euen therefore is this added, bycause wee would fayne exempt our selues from our God.
And even Therefore is this added, Because we would fain exempt our selves from our God.
cc av av vbz d vvn, c-acp pns12 vmd av-j vvi po12 n2 p-acp po12 n1.
(52) sermon (DIV2)
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For all our welfare consisteth in hauing accesse too our God, that wee seeke help at his hand,
For all our welfare Consisteth in having access too our God, that we seek help At his hand,
p-acp d po12 n1 vvz p-acp j-vvg n1 av po12 np1, cst pns12 vvb n1 p-acp po31 n1,
(52) sermon (DIV2)
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and too bee short, in being neere vntoo him, so as wee bee sure that he regardeth vs,
and too be short, in being near unto him, so as we be sure that he Regardeth us,
cc av vbi j, p-acp vbg av-j p-acp pno31, av c-acp pns12 vbb j cst pns31 vvz pno12,
(52) sermon (DIV2)
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and hath a care of our welfare. And besyds that, who is he that would not fayne bee heard? Yit notwithstanding,
and hath a care of our welfare. And besides that, who is he that would not fain be herd? Yet notwithstanding,
cc vhz dt n1 pp-f po12 n1. cc p-acp d, r-crq vbz pns31 cst vmd xx av-j vbi vvn? av a-acp,
(52) sermon (DIV2)
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when wee should pray vntoo God, it seemeth that wee bee haled to it as it were by force,
when we should pray unto God, it seems that we be haled to it as it were by force,
c-crq pns12 vmd vvi p-acp np1, pn31 vvz cst pns12 vbb vvn p-acp pn31 c-acp pn31 vbdr p-acp n1,
(52) sermon (DIV2)
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and wee should bee rauished in loue with it, as I haue shewed alredy. Now then, this vyce of rechlesnesse and coldnesse in that wee neuer pray vnto God,
and we should be ravished in love with it, as I have showed already. Now then, this vice of rechlesnesse and coldness in that we never pray unto God,
cc pns12 vmd vbi vvn p-acp n1 p-acp pn31, c-acp pns11 vhb vvn av. av av, d n1 pp-f n1 cc n1 p-acp cst pns12 av-x vvb p-acp np1,
(52) sermon (DIV2)
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but when we be compelled or constreyned, had neede to be corrected. Saint Paule therefore telleth vs, that wee must not tarie till vtter necessitie inforce vs,
but when we be compelled or constrained, had need to be corrected. Saint Paul Therefore Telleth us, that we must not tarry till utter necessity enforce us,
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(52) sermon (DIV2)
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but we must vnderstand, that al times are seasonable and conuenient too resort vntoo God.
but we must understand, that all times Are seasonable and convenient too resort unto God.
cc-acp pns12 vmb vvi, cst d n2 vbr j cc j av vvi p-acp np1.
(52) sermon (DIV2)
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Iu deede after as wee bee picked foreward, so must wee runne the swiftlyer, according as it is certeyne that wee bee as it were spurted by the afflictions and manifold trubbles that God sendeth vs. And lyke as if an Asse wil not go, he must haue a good cudgell layd vppon his backe:
Ju deed After as we be picked forward, so must we run the swiftlyer, according as it is certain that we be as it were spurted by the afflictions and manifold Troubles that God sends us And like as if an Ass will not go, he must have a good cudgel laid upon his back:
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(52) sermon (DIV2)
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euen so God perceyuig that wee come not too him with a good will, is fayne too drawe vs too him as it were by violence.
even so God perceyuig that we come not to him with a good will, is fain too draw us too him as it were by violence.
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(52) sermon (DIV2)
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But yit must euery man cheere vp him self, though no vrgent necessitie compell him.
But yet must every man cheer up him self, though no urgent necessity compel him.
p-acp av vmb d n1 n1 p-acp pno31 n1, cs dx j n1 vvi pno31.
(52) sermon (DIV2)
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Too bee short, we must pray vntoo our God bothe in tyme of prosperitie, and in tyme of aduersitie.
Too be short, we must pray unto our God both in time of Prosperity, and in time of adversity.
av vbb j, pns12 vmb vvi p-acp po12 n1 av-d p-acp n1 pp-f n1, cc p-acp n1 pp-f n1.
(52) sermon (DIV2)
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That is the thing which is ment by these woords, at all tymes.
That is the thing which is meant by these words, At all times.
cst vbz dt n1 r-crq vbz vvn p-acp d n2, p-acp d n2.
(52) sermon (DIV2)
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And theruppon S. Paule sayeth, that wee must bee watchfull in it, euen with all instance, too pray for all the Saints.
And thereupon S. Paul Saith, that we must be watchful in it, even with all instance, too pray for all the Saints.
cc av n1 np1 vvz, cst pns12 vmb vbi j p-acp pn31, av p-acp d n1, av vvb p-acp d dt n2.
(52) sermon (DIV2)
823
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In saying that wee must bee watchfull, hee toucheth a vyce whertoo wee bee too much inclyned, yea and wholly giuen ouer:
In saying that we must be watchful, he touches a vice whertoo we be too much inclined, yea and wholly given over:
p-acp vvg cst pns12 vmb vbi j, pns31 vvz dt n1 av pns12 vbb av av-d vvn, uh cc av-jn vvn a-acp:
(52) sermon (DIV2)
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that is too say, that wee bee sleepie when wee should pray vntoo God, and had neede too bee waked.
that is too say, that we be sleepy when we should pray unto God, and had need too be waked.
cst vbz av vvb, cst pns12 vbb j c-crq pns12 vmd vvi p-acp np1, cc vhd n1 av vbi vvn.
(52) sermon (DIV2)
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Bycause of our heauinesse and sluggishnesse, wee bee commaunded too wake and to keepe as it were a continuall wacth, to the end wee should not let occasions slip,
Because of our heaviness and sluggishness, we be commanded too wake and to keep as it were a continual wacth, to the end we should not let occasions slip,
c-acp pp-f po12 n1 cc n1, pns12 vbb vvn av vvi cc pc-acp vvi c-acp pn31 vbdr dt j n1, p-acp dt n1 pns12 vmd xx vvi n2 vvi,
(52) sermon (DIV2)
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but alwayes resort vntoo God with prayer.
but always resort unto God with prayer.
cc-acp av vvi p-acp np1 p-acp n1.
(52) sermon (DIV2)
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Now there is not so perfect a man, which fyndeth not this maladie by experience in him self:
Now there is not so perfect a man, which findeth not this malady by experience in him self:
av a-acp vbz xx av j dt n1, r-crq vvz xx d n1 p-acp n1 p-acp pno31 n1:
(52) sermon (DIV2)
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namely that when wee should pray vnto God, a number of things crosse vs, that set vs wandering abrode:
namely that when we should pray unto God, a number of things cross us, that Set us wandering abroad:
av cst c-crq pns12 vmd vvi p-acp np1, dt n1 pp-f n2 p-acp pno12, cst vvd pno12 vvg av:
(52) sermon (DIV2)
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insomuch as wee shall woonder, that in sted of holding out earnestly, our mynd shalbee rouing here and there.
insomuch as we shall wonder, that in stead of holding out earnestly, our mind shalbe roving Here and there.
av c-acp pns12 vmb vvi, cst p-acp n1 pp-f vvg av av-j, po12 n1 vmb|vbi j-vvg av cc a-acp.
(52) sermon (DIV2)
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Therefore must euery man inforce him.
Therefore must every man enforce him.
av vmb d n1 vvi pno31.
(52) sermon (DIV2)
824
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14837
Seeing then that wee bee so fickle, and our wits so skittish, and is hard too hold vs •ast any whyle:
Seeing then that we be so fickle, and our wits so skittish, and is hard too hold us •ast any while:
vvg av cst pns12 vbb av j, cc po12 n2 av j, cc vbz j av vvb pno12 vvi d n1:
(52) sermon (DIV2)
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it standeth vs on hand to be the more watchfull, to the intent to bring our selues back agein intoo the good way,
it Stands us on hand to be the more watchful, to the intent to bring our selves back again into the good Way,
pn31 vvz pno12 p-acp n1 pc-acp vbi dt av-dc j, p-acp dt n1 pc-acp vvi po12 n2 av av p-acp dt j n1,
(52) sermon (DIV2)
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when we be started out of it. And let vs not tarie till the diuell haue woone so much at our handes,
when we be started out of it. And let us not tarry till the Devil have won so much At our hands,
c-crq pns12 vbb vvn av pp-f pn31. cc vvb pno12 xx vvi p-acp dt n1 vhb vvn av av-d p-acp po12 n2,
(52) sermon (DIV2)
823
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as to plucke vs quyte from our prayers and supplications, and to breake of the continuall course of them,
as to pluck us quite from our Prayers and supplications, and to break of the continual course of them,
c-acp pc-acp vvi pno12 av p-acp po12 n2 cc n2, cc pc-acp vvi pp-f dt j n1 pp-f pno32,
(52) sermon (DIV2)
823
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and of the stedfastnes that ought too bee in them:
and of the steadfastness that ought too be in them:
cc pp-f dt n1 cst vmd av vbi p-acp pno32:
(52) sermon (DIV2)
823
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but when wee pray, let vs be as it were locked vp and fast tyed too it, that is too say, let all our wittes bee full bent and settled vppon the thing that wee haue too doo.
but when we pray, let us be as it were locked up and fast tied too it, that is too say, let all our wits be full bent and settled upon the thing that we have to do.
cc-acp c-crq pns12 vvb, vvb pno12 vbi c-acp pn31 vbdr vvn a-acp cc av-j vvn av pn31, cst vbz av vvb, vvb d po12 n2 vbb av-j vvn cc vvn p-acp dt n1 cst pns12 vhb pc-acp vdi.
(52) sermon (DIV2)
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For euen the heathen men, when they were about too make sacrifyze too their Idolls, vsed this proueth among them:
For even the heathen men, when they were about too make sacrifyze too their Idols, used this Proves among them:
p-acp av-j dt j-jn n2, c-crq pns32 vbdr a-acp av vvi n1 av po32 n2, vvd d vvz p-acp pno32:
(52) sermon (DIV2)
823
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whyle thou woorshippest God, doo nothing else, but bee thou so wholly occupyed and fastened theruntoo,
while thou woorshippest God, do nothing Else, but be thou so wholly ocupied and fastened theruntoo,
cs pns21 vv2 np1, vdb pix av, cc-acp vbb pns21 av av-jn vvn cc vvn av,
(52) sermon (DIV2)
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as thou think vpon no other thing.
as thou think upon no other thing.
c-acp pns21 vvb p-acp dx j-jn n1.
(52) sermon (DIV2)
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If God wrested such a confession from them, what ought wee to doo when wee offer him the cheef sacrifyze which he alloweth aboue all other, that is,
If God wrested such a Confessi from them, what ought we to do when we offer him the chief sacrifyze which he alloweth above all other, that is,
cs np1 vvd d dt n1 p-acp pno32, r-crq vmd pns12 pc-acp vdi c-crq pns12 vvb pno31 dt j-jn n1 r-crq pns31 vvz p-acp d n-jn, cst vbz,
(52) sermon (DIV2)
823
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when wee confesse our selues beholden too him for all good things? Should wee mingle our owne vanities with it,
when we confess our selves beholden too him for all good things? Should we mingle our own vanities with it,
c-crq pns12 vvb po12 n2 vvi av pno31 p-acp d j n2? vmd pns12 vvi po12 d n2 p-acp pn31,
(52) sermon (DIV2)
823
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14848
and make our prayer too bee but for custome and fashyons sake? Now then this watchfulnesse wherof Saint Paul speaketh, is verie requisyte, by reason of the fraylnesse of our wits,
and make our prayer too be but for custom and fashions sake? Now then this watchfulness whereof Saint Paul speaks, is very requisyte, by reason of the fraylnesse of our wits,
cc vvb po12 n1 av vbi cc-acp p-acp n1 cc ng1 n1? av cs d n1 c-crq n1 np1 vvz, vbz j n1, p-acp n1 pp-f dt n1 pp-f po12 n2,
(52) sermon (DIV2)
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and specially bycause wee bee so wandering as is horrible. Seeing it is so with vs:
and specially Because we be so wandering as is horrible. Seeing it is so with us:
cc av-j c-acp pns12 vbb av vvg a-acp vbz j. vvg pn31 vbz av p-acp pno12:
(52) sermon (DIV2)
823
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when wee goo about too pray vntoo God, let vs bend our whole mynds vnto it,
when we goo about too pray unto God, let us bend our Whole minds unto it,
c-crq pns12 vvb p-acp av vvb p-acp np1, vvb pno12 vvi po12 j-jn n2 p-acp pn31,
(52) sermon (DIV2)
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and let not our wittes bee intangled about other cares and affections, but let our comming vntoo it bee as though wee had broken all other bondes.
and let not our wits be entangled about other Cares and affections, but let our coming unto it be as though we had broken all other bonds.
cc vvb xx po12 n2 vbb vvn p-acp j-jn n2 cc n2, cc-acp vvb po12 n-vvg p-acp pn31 vbi c-acp cs pns12 vhd vvn d j-jn n2.
(52) sermon (DIV2)
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That is the cause why mention is made of lifting vp of our selues in our prayers and supplications.
That is the cause why mention is made of lifting up of our selves in our Prayers and supplications.
cst vbz dt n1 c-crq n1 vbz vvn pp-f vvg a-acp pp-f po12 n2 p-acp po12 n2 cc n2.
(52) sermon (DIV2)
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Trew it is that in offering our selues vnto God, wee must come with all lowlinesse:
True it is that in offering our selves unto God, we must come with all lowliness:
j pn31 vbz cst p-acp vvg po12 n2 p-acp np1, pns12 vmb vvi p-acp d n1:
(52) sermon (DIV2)
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but yit must wee lift vp our hartes in such wyse, as wee may bee after a sort in the prese•ce of our God.
but yet must we lift up our hearts in such wise, as we may be After a sort in the prese•ce of our God.
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That (say I) is the thing that is imported by the sayd diligentnesse.
That (say I) is the thing that is imported by the said diligentnesse.
d (vvb pns11) vbz dt n1 cst vbz vvn p-acp dt j-vvn n1.
(52) sermon (DIV2)
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And he sayeth further, with all instance: which serueth still too shewe vs, that if wee intend too bee wel disposed too praying, wee must not go too it lazily,
And he Saith further, with all instance: which serveth still too show us, that if we intend too be well disposed too praying, we must not go too it lazily,
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(52) sermon (DIV2)
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yea and that if wee followe that which our owne nature sheweth vs, wee shal bee farre of from comming at God.
yea and that if we follow that which our own nature shows us, we shall be Far of from coming At God.
uh cc cst cs pns12 vvb d r-crq po12 d n1 vvz pno12, pns12 vmb vbi j pp-f p-acp vvg p-acp np1.
(52) sermon (DIV2)
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For seeyng Saint Paule speaketh so, it is as much as if he sayd, My freendes, yee shall fynde such a coldnesse in your selues,
For seeing Saint Paul speaks so, it is as much as if he said, My Friends, ye shall find such a coldness in your selves,
p-acp vvg n1 np1 vvz av, pn31 vbz p-acp d c-acp cs pns31 vvd, po11 n2, pn22 vmb vvi d dt n1 p-acp po22 n2,
(52) sermon (DIV2)
824
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as yee shall neuer pray vntoo God, nother shall yee euer bee willing too pray, except ye prouoke and inforce your selues.
as ye shall never pray unto God, neither shall ye ever be willing too pray, except you provoke and enforce your selves.
c-acp pn22 vmb av-x vvi p-acp np1, av-dx vmb pn22 av vbi j av vvb, c-acp pn22 vvb cc vvb po22 n2.
(52) sermon (DIV2)
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For the Diuell will alwayes bleare your eyes, too the end yee should not see what neede yee haue too pray vntoo God.
For the devil will always blear your eyes, too the end ye should not see what need ye have too pray unto God.
p-acp dt n1 vmb av vvi po22 n2, av dt n1 pn22 vmd xx vvi r-crq vvb pn22 vhb av vvb p-acp np1.
(52) sermon (DIV2)
824
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14862
And if yee lye sleeping still, it will cause your God too forsake you, seeyng you bee so thanklesse as too despyze his benefites,
And if ye lie sleeping still, it will cause your God too forsake you, seeing you be so thankless as too despyze his benefits,
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(52) sermon (DIV2)
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and too yeeld him no honour for them, no nor too acknowledge that all your welfare proceedeth of him.
and too yield him no honour for them, no nor too acknowledge that all your welfare Proceedeth of him.
cc av vvb pno31 dx n1 p-acp pno32, uh-dx ccx av vvi cst d po22 n1 vvz pp-f pno31.
(52) sermon (DIV2)
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For lyke leaud lozels, wee defyle the benefytes which God bestoweth vppon vs, vnlesse wee acknowledge that wee haue all things at his hand,
For like lewd lozels, we defile the benefits which God bestoweth upon us, unless we acknowledge that we have all things At his hand,
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(52) sermon (DIV2)
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yea euen by crauing all thinges that wee want, of him, and also by yeelding him thankes for the things that wee receyued already.
yea even by craving all things that we want, of him, and also by yielding him thanks for the things that we received already.
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(52) sermon (DIV2)
824
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14866
So then, let vs learne too match our watchfulnesse with all instantnesse. And herein wee comprehend holding out or continuance:
So then, let us Learn too match our watchfulness with all instantnesse. And herein we comprehend holding out or Continuance:
av av, vvb pno12 vvi av vvi po12 n1 p-acp d n1. cc av pns12 vvb vvg av cc n1:
(52) sermon (DIV2)
824
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14867
so as it is not ynough for vs too pray vntoo God by startes and braydes (as they say:) but wee must continue in it, and that twoo wayes.
so as it is not enough for us too pray unto God by starts and braids (as they say:) but we must continue in it, and that twoo ways.
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(52) sermon (DIV2)
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14868
For first when wee haue prayed too day both euening and morning, and euery houre:
For First when we have prayed too day both evening and morning, and every hour:
p-acp ord q-crq pns12 vhb vvn av n1 d n1 cc n1, cc d n1:
(52) sermon (DIV2)
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14869
wee must holde on still, and neuer swarue from that trade, so long as wee lyue.
we must hold on still, and never swerve from that trade, so long as we live.
pns12 vmb vvi p-acp av, cc av-x vvi p-acp d n1, av av-j c-acp pns12 vvi.
(52) sermon (DIV2)
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For our fayth (as I sayd) must exercyze it self:
For our faith (as I said) must exercyze it self:
p-acp po12 n1 (c-acp pns11 vvd) vmb vvi pn31 n1:
(52) sermon (DIV2)
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and the meane too exercyze it withall is this, There is yit one other maner of perseuerance or holding out:
and the mean too exercyze it withal is this, There is yet one other manner of perseverance or holding out:
cc dt j av vvi pn31 av vbz d, pc-acp vbz av crd j-jn n1 pp-f n1 cc vvg av:
(52) sermon (DIV2)
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14872
which is, that when wee haue desyred God too helpe vs in this or that, wee must repete the same request, not twyce or thryce onely, but as oft as wee haue neede, a hundred, yea a thousand tymes.
which is, that when we have desired God too help us in this or that, we must repete the same request, not twice or thrice only, but as oft as we have need, a hundred, yea a thousand times.
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(52) sermon (DIV2)
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14873
As for example, Although God haue told vs that he will succour vs before wee open our mouth too him:
As for Exampl, Although God have told us that he will succour us before we open our Mouth too him:
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(52) sermon (DIV2)
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14874
yit doth he not shewe it (alwayes) openly too the eye. Therefore wee must neuer bee weery in wayting for Gods helpe.
yet does he not show it (always) openly too the eye. Therefore we must never be weary in waiting for God's help.
av vdz pns31 xx vvi pn31 (av) av-j av dt n1. av pns12 vmb av-x vbi j p-acp vvg p-acp ng1 n1.
(52) sermon (DIV2)
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14875
Also it is not good that wee should bee heard after our owne lyking, bycause God knoweth what is meete and expedient for vs. So then, he must gouerne vs according too his owne will.
Also it is not good that we should be herd After our own liking, Because God Knoweth what is meet and expedient for us So then, he must govern us according too his own will.
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(52) sermon (DIV2)
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14876
But (as I sayd) if wee pray too him after his fashion and after his maner:
But (as I said) if we pray too him After his fashion and After his manner:
cc-acp (c-acp pns11 vvd) cs pns12 vvb av pno31 p-acp po31 n1 cc p-acp po31 n1:
(52) sermon (DIV2)
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14877
he protesteth that wee shall obteyne all our requestes at his hand, euen before wee haue vttered them with our mouth.
he protesteth that we shall obtain all our requests At his hand, even before we have uttered them with our Mouth.
pns31 vvz cst pns12 vmb vvi d po12 n2 p-acp po31 n1, av c-acp pns12 vhb vvn pno32 p-acp po12 n1.
(52) sermon (DIV2)
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and the great neede which we haue to be succored at Gods hād:
and the great need which we have to be succored At God's hand:
cc dt j n1 r-crq pns12 vhb pc-acp vbi vvn p-acp npg1 n1:
(52) sermon (DIV2)
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14878
Yit notwithstanding he will sometymes hold vs as it were at the staues end, in so much as it shall seeme that he is asleepe when wee call vppon him,
Yet notwithstanding he will sometimes hold us as it were At the staves end, in so much as it shall seem that he is asleep when we call upon him,
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(52) sermon (DIV2)
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14879
and that he hath turned his backe vppon vs. For this cause is perseuerance requisite,
and that he hath turned his back upon us For this cause is perseverance requisite,
cc cst pns31 vhz vvn po31 n1 p-acp pno12 p-acp d n1 vbz n1 j,
(52) sermon (DIV2)
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14880
so that if wee bee pinched with any distresse, and would fayne seeke ease of it at Gods hand:
so that if we be pinched with any distress, and would fain seek ease of it At God's hand:
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(52) sermon (DIV2)
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14881
we must not doo it once and away, but wee must returne too it (oftentymes,) and bee (as yee would say) importunate, according too the similitude which our Lord Iesus telleth vs of the widdowe, which had too doo with a Iudge that was without any feare of God,
we must not do it once and away, but we must return too it (oftentimes,) and be (as ye would say) importunate, according too the similitude which our Lord Iesus Telleth us of the widow, which had too do with a Judge that was without any Fear of God,
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(52) sermon (DIV2)
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14882
or shame of the world, and yit neuerthelesse shee obteyned hir sute euen by importunatenesse. So must wee doo:
or shame of the world, and yet nevertheless she obtained his suit even by importunatenesse. So must we do:
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(52) sermon (DIV2)
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14883
that is too say, wee must bee importunate vppon our God:
that is too say, we must be importunate upon our God:
cst vbz av vvb, pns12 vmb vbi j p-acp po12 n1:
(52) sermon (DIV2)
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14884
not that he is slowe in succouring vs (as I sayd afore:) but bycause he will trye the constancie of our fayth.
not that he is slow in succouring us (as I said afore:) but Because he will try the constancy of our faith.
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(52) sermon (DIV2)
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14885
For they that pray vnto God and fall to stomacking, chafing, and impaciencie, if he releeue them not out of hand:
For they that pray unto God and fallen to stomaching, chafing, and impaciencie, if he relieve them not out of hand:
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(52) sermon (DIV2)
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14886
doo not pray vntoo him, but (as yee would say) summon him too bee at commaundement of their lustes.
do not pray unto him, but (as ye would say) summon him too be At Commandment of their lusts.
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(52) sermon (DIV2)
825
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14887
But it behoueth vs too restreyne all our passions and desyres too Gods good will,
But it behooves us too restrain all our passion and Desires too God's good will,
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(52) sermon (DIV2)
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14888
so as when wee pray him too make speede, wee may neuerthelesse bee pacient, and bee contented too tary his leazure, in delaying too day or too morrowe,
so as when we pray him too make speed, we may nevertheless be patient, and be contented too tarry his leazure, in delaying too day or too morrow,
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(52) sermon (DIV2)
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14889
or as long as it pleaseth him.
or as long as it Pleases him.
cc c-acp av-j c-acp pn31 vvz pno31.
(52) sermon (DIV2)
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14890
Yee see then that wee must continue in prayer and supplication, so as wee must pray presently for the necessities that pinch vs too day,
Ye see then that we must continue in prayer and supplication, so as we must pray presently for the necessities that pinch us too day,
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(52) sermon (DIV2)
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14891
and lykewyse too morrow, for those that may come then: and so wee must pray ordinarily euery day.
and likewise too morrow, for those that may come then: and so we must pray ordinarily every day.
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(52) sermon (DIV2)
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14892
And besydes this, if God list not too deliuer vs so soone as wee fayne would:
And besides this, if God list not too deliver us so soon as we fain would:
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(52) sermon (DIV2)
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14893
let vs not ceasse to renew our petitions still, euen vntill wee perceiue that wee haue profited by our praying,
let us not cease to renew our petitions still, even until we perceive that we have profited by our praying,
vvb pno12 xx vvi pc-acp vvi po12 n2 av, av c-acp pns12 vvb cst pns12 vhb vvn p-acp po12 n-vvg,
(52) sermon (DIV2)
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14894
and that he haue shewed vs the effect of his promis.
and that he have showed us the Effect of his promise.
cc cst pns31 vhb vvn pno12 dt n1 pp-f po31 n1.
(52) sermon (DIV2)
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14895
Now forasmuch as it is hard for vs too bee brought too pray well vntoo God:
Now forasmuch as it is hard for us too be brought too pray well unto God:
av av c-acp pn31 vbz j p-acp pno12 av vbi vvn av vvb av p-acp np1:
(52) sermon (DIV2)
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14896
Saint Paule heere setteth vs foorth the thing out of our owne persons, which ought too perswade vs:
Saint Paul Here sets us forth the thing out of our own Persons, which ought too persuade us:
n1 np1 av vvz pno12 av dt n1 av pp-f po12 d n2, r-crq vmd av vvi pno12:
(52) sermon (DIV2)
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14897
that is too say, that wee bee bound too pray vntoo God, not onely for our selues, that is too say, euery man for himselfe:
that is too say, that we be bound too pray unto God, not only for our selves, that is too say, every man for himself:
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(52) sermon (DIV2)
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14898
but also too haue a care of our neyghbours, and to respect them also.
but also too have a care of our neighbours, and to respect them also.
cc-acp av av vhb dt n1 pp-f po12 n2, cc pc-acp vvi pno32 av.
(52) sermon (DIV2)
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14899
It is trew that if wee considered our owne miseries well, and the great number of sinnes that are in vs,
It is true that if we considered our own misery's well, and the great number of Sins that Are in us,
pn31 vbz j cst cs pns12 vvd po12 d n2 av, cc dt j n1 pp-f n2 cst vbr p-acp pno12,
(52) sermon (DIV2)
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14903
and pray him to reach vs his hand, too the end that Satan might not ouercome vs. As I sayd, wee should haue matter ynough in our selues.
and pray him to reach us his hand, too the end that Satan might not overcome us As I said, we should have matter enough in our selves.
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(52) sermon (DIV2)
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14904
But now that wee must extend our prayers further, that is too wit, too the whole Church of God,
But now that we must extend our Prayers further, that is too wit, too the Whole Church of God,
p-acp av cst pns12 vmb vvi po12 n2 av-jc, cst vbz av n1, av dt j-jn n1 pp-f np1,
(52) sermon (DIV2)
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and vnderstand that he will not haue mee too thinke alonly vppon my selfe, but also too bee myndfull of all his chozen, inasmuch as he hath knit mee too them,
and understand that he will not have me too think alonely upon my self, but also too be mindful of all his chozen, inasmuch as he hath knit me too them,
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(52) sermon (DIV2)
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14906
so as I must indeuer too comprehend them in my prayers as much as is possible for mee:
so as I must endeavour too comprehend them in my Prayers as much as is possible for me:
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(52) sermon (DIV2)
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14907
seeing (say I) that wee bee resolued herof:
seeing (say I) that we be resolved hereof:
vvg (vvb pns11) cst pns12 vbb vvn av:
(52) sermon (DIV2)
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14908
it must needs bee that we be too blockish, if we be not touched yit more to the quicke,
it must needs be that we be too blockish, if we be not touched yet more to the quick,
pn31 vmb av vbb cst pns12 vbb av j, cs pns12 vbb xx vvn av av-dc p-acp dt j,
(52) sermon (DIV2)
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14909
and set on fyre with this carefulnesse that is spoken of here, and therwithal continue in the same.
and Set on fire with this carefulness that is spoken of Here, and therewithal continue in the same.
cc vvn p-acp n1 p-acp d n1 cst vbz vvn pp-f av, cc av vvb p-acp dt d.
(52) sermon (DIV2)
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14910
Howbeeit Saint Paule speaketh heere expresly of the Saintes or faythfull, but yit is that no impediment that wee should not pray generally for all men.
Howbeit Saint Paul speaks Here expressly of the Saints or faithful, but yet is that no impediment that we should not pray generally for all men.
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(52) sermon (DIV2)
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For the wretched vnbeleeuers and the ignorant sort haue greate neede too bee sewed for vntoo God:
For the wretched unbelievers and the ignorant sort have great need too be sewed for unto God:
p-acp dt j n2 cc dt j n1 vhb j n1 av vbi vvn p-acp p-acp np1:
(52) sermon (DIV2)
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14912
for behold, they bee in the hygh way too destruction.
for behold, they be in the high Way too destruction.
p-acp vvi, pns32 vbb p-acp dt j n1 av n1.
(52) sermon (DIV2)
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14913
If wee sawe a beast at the poynt to perish, we would haue pitie of it:
If we saw a beast At the point to perish, we would have pity of it:
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(52) sermon (DIV2)
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14914
and what shal we do when we see a soule in perill, which is so precious before God as he hath shewed, in that he hath raunsomed them with the blud of his owne sonne? Then if wee see a poore soule go so too destruction, ought wee not too bee moued with compassion and kyndnesse, too desyre God too remedye it? So then Saint Paules meaning in this text, is not that wee should let the wretched vnbeleeuers alone without care of them:
and what shall we do when we see a soul in peril, which is so precious before God as he hath showed, in that he hath ransomed them with the blood of his own son? Then if we see a poor soul go so too destruction, ought we not too be moved with compassion and kindness, too desire God too remedy it? So then Saint Paul's meaning in this text, is not that we should let the wretched unbelievers alone without care of them:
cc q-crq vmb pns12 vdi c-crq pns12 vvb dt n1 p-acp n1, r-crq vbz av j c-acp np1 c-acp pns31 vhz vvn, p-acp cst pns31 vhz vvn pno32 p-acp dt n1 pp-f po31 d n1? av cs pns12 vvb dt j n1 vvb av av n1, vmd pns12 xx av vbi vvn p-acp n1 cc n1, av vvi np1 av vvi pn31? av av n1 npg1 n1 p-acp d n1, vbz xx cst pns12 vmd vvi dt j n2 av-j p-acp n1 pp-f pno32:
(52) sermon (DIV2)
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but that wee should pray generally for all men:
but that we should pray generally for all men:
cc-acp cst pns12 vmd vvi av-j p-acp d n2:
(52) sermon (DIV2)
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14916
howbeeit he sheweth vs therewithall, that wee must haue a speciall care of those whom God hath knit vntoo vs by a streyter bond.
howbeit he shows us therewithal, that we must have a special care of those whom God hath knit unto us by a streyter bound.
a-acp pns31 vvz pno12 av, cst pns12 vmb vhi dt j n1 pp-f d r-crq np1 vhz vvn p-acp pno12 p-acp dt n1 n1.
(52) sermon (DIV2)
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14917
Lykewyse when he speaketh of Almesedeedes, his intent is that they should bee doone too all men without exception which haue neede:
Likewise when he speaks of Almesedeedes, his intent is that they should be done too all men without exception which have need:
av c-crq pns31 vvz pp-f n2, po31 n1 vbz d pns32 vmd vbi vdn av d n2 p-acp n1 r-crq vhb n1:
(52) sermon (DIV2)
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14918
but yit he addeth, that wee must specially succour them that are of the houshold of fayth.
but yet he adds, that we must specially succour them that Are of the household of faith.
cc-acp av pns31 vvz, cst pns12 vmb av-j vvi pno32 cst vbr pp-f dt n1 pp-f n1.
(52) sermon (DIV2)
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14919
Euen so is it with our prayers and supplications.
Eve so is it with our Prayers and supplications.
np1 av vbz pn31 p-acp po12 n2 cc n2.
(52) sermon (DIV2)
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14920
For the spirituall brotherhood which God hath set among vs, ought too touch vs the more,
For the spiritual brotherhood which God hath Set among us, ought too touch us the more,
p-acp dt j n1 r-crq np1 vhz vvn p-acp pno12, vmd av vvi pno12 dt av-dc,
(52) sermon (DIV2)
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15043
The.xlviii. Sermon, which is the sixth and last vppon the sixth Chapter.
The xlviii Sermon, which is the sixth and last upon the sixth Chapter.
dt crd n1, r-crq vbz dt ord cc ord p-acp dt ord n1.
(53) sermon (DIV2)
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14921
and too make the Church of God too come before our eyes, and intoo our remembrance as oft as wee pray.
and too make the Church of God too come before our eyes, and into our remembrance as oft as we pray.
cc av vvi dt n1 pp-f np1 av vvn p-acp po12 n2, cc p-acp po12 n1 c-acp av c-acp pns12 vvb.
(52) sermon (DIV2)
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14922
And these words, Our Father, ought too teache vs too make our prayers common.
And these words, Our Father, ought too teach us too make our Prayers Common.
cc d n2, po12 n1, vmd av vvi pno12 av vvi po12 n2 j.
(52) sermon (DIV2)
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14923
For none of vs can say My father, alone of himselfe, but wee call him Ours, too shewe that wee ought not to haue such care of our selues,
For none of us can say My father, alone of himself, but we call him Ours, too show that we ought not to have such care of our selves,
p-acp pix pp-f pno12 vmb vvi po11 n1, j pp-f px31, cc-acp pns12 vvb pno31 png12, av vvi cst pns12 vmd xx pc-acp vhi d n1 pp-f po12 n2,
(52) sermon (DIV2)
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14924
as to forget them that belong vnto vs, and are linked to vs with so neere a knot, as I haue declared already.
as to forget them that belong unto us, and Are linked to us with so near a knot, as I have declared already.
c-acp pc-acp vvi pno32 cst vvb p-acp pno12, cc vbr vvn p-acp pno12 p-acp av av-j dt n1, c-acp pns11 vhb vvn av.
(52) sermon (DIV2)
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14925
That then is the cause why S. Paule sayeth expresly, that wee must pray for the Saintes.
That then is the cause why S. Paul Saith expressly, that we must pray for the Saints.
cst av vbz dt n1 c-crq n1 np1 vvz av-j, cst pns12 vmb vvi p-acp dt n2.
(52) sermon (DIV2)
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14926
Now were this well printed in our hartes (as I sayd afore) wee should bee well waked too pray too our God without end or ceassing.
Now were this well printed in our hearts (as I said afore) we should be well waked too pray too our God without end or ceasing.
av vbdr d av vvn p-acp po12 n2 (c-acp pns11 vvd a-acp) pns12 vmd vbi av vvn av vvb av po12 np1 p-acp n1 cc vvg.
(52) sermon (DIV2)
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14927
For let vs consider the state and plyght of the Church in these dayes. Although our Lord giue vs some rest:
For let us Consider the state and plight of the Church in these days. Although our Lord give us Some rest:
p-acp vvb pno12 vvi dt n1 cc n1 pp-f dt n1 p-acp d n2. cs po12 n1 vvb pno12 d n1:
(52) sermon (DIV2)
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14928
yit are our poore brethren tormented by tyrantes, and by the enemyes of the fayth.
yet Are our poor brothers tormented by Tyrants, and by the enemies of the faith.
av vbr po12 j n2 vvn p-acp n2, cc p-acp dt n2 pp-f dt n1.
(52) sermon (DIV2)
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14929
Some are fayne too flee, some haue their goods taken from them, many bee thrust intoo prizon,
some Are fain too flee, Some have their goods taken from them, many be thrust into prizon,
d vbr av-j av vvi, d vhb po32 n2-j vvn p-acp pno32, d vbb vvn p-acp n1,
(52) sermon (DIV2)
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14930
and other some are burnt at the stake.
and other Some Are burned At the stake.
cc j-jn d vbr vvn p-acp dt n1.
(52) sermon (DIV2)
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14931
All these poore soules are in vnquietnesse, and put too some new terrour euery minute of an houre.
All these poor Souls Are in unquietness, and put too Some new terror every minute of an hour.
av-d d j n2 vbr p-acp n1, cc vvd av d j n1 d n1 pp-f dt n1.
(52) sermon (DIV2)
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14932
Wee see that there is as tirrible manacing and threatening as may bee.
we see that there is as terrible menacing and threatening as may be.
pns12 vvb cst pc-acp vbz a-acp j n-vvg cc vvg c-acp vmb vbi.
(52) sermon (DIV2)
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14933
Wee see how the diuell dryueth all those foreward with outrageous fury, which would abolish the doctrine of the Gospell.
we see how the Devil Driveth all those forward with outrageous fury, which would Abolah the Doctrine of the Gospel.
pns12 vvb c-crq dt n1 vvz d d n1 p-acp j n1, r-crq vmd vvi dt n1 pp-f dt n1.
(52) sermon (DIV2)
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14934
Wee see what scatterings are made by the stumbling blockes that Satan thrusteth in by his champions.
we see what scatterings Are made by the stumbling blocks that Satan thrusts in by his champions.
pns12 vvb r-crq n2 vbr vvn p-acp dt j-vvg n2 cst np1 vvz p-acp p-acp po31 n2.
(52) sermon (DIV2)
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14935
Wee see how a great sort seeke nothing else but too put the Gospell too all shame.
we see how a great sort seek nothing Else but too put the Gospel too all shame.
pns12 vvb c-crq dt j n1 vvb pix av cc-acp av vvd dt n1 av d n1.
(52) sermon (DIV2)
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14936
And in the meane whyle, the poore seruantes of God which imploy themselues in his seruice, are trubbled and vexed by all meanes.
And in the mean while, the poor Servants of God which employ themselves in his service, Are trubbled and vexed by all means.
cc p-acp dt j n1, dt j n2 pp-f np1 r-crq vvb px32 p-acp po31 n1, vbr vvn cc vvn p-acp d n2.
(52) sermon (DIV2)
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14937
Then if we gather toogither all the miseries and aduersities wheretoo the Church is subiect, and consider well the distresse of euery of our brethren:
Then if we gather together all the misery's and adversities whereto the Church is Subject, and Consider well the distress of every of our brothers:
av cs pns12 vvb av d dt n2 cc n2 c-crq dt n1 vbz j-jn, cc vvb av dt n1 pp-f d pp-f po12 n2:
(52) sermon (DIV2)
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14938
must it not needes bee that wee are duller than brut beasts, if wee bee not moued too pray vntoo God,
must it not needs be that we Are duller than brut beasts, if we be not moved too pray unto God,
vmb pn31 xx av vbb cst pns12 vbr jc cs vvb n2, cs pns12 vbb xx vvn av vvb p-acp np1,
(52) sermon (DIV2)
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14939
yea euen with a ryght perseuerance in the same? For though I bee at myne ease too day, there are many thousands in great perplexitie:
yea even with a right perseverance in the same? For though I be At mine ease too day, there Are many thousands in great perplexity:
uh av p-acp dt j-jn n1 p-acp dt d? p-acp cs pns11 vbb p-acp po11 n1 av n1, pc-acp vbr d crd p-acp j n1:
(52) sermon (DIV2)
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14940
and I shewe wel that I cut of my selfe (as much as I can) from the bodye of our Lorde Iesus Christ,
and I show well that I Cut of my self (as much as I can) from the body of our Lord Iesus christ,
cc pns11 vvb av cst pns11 vvb pp-f po11 n1 (c-acp d c-acp pns11 vmb) p-acp dt n1 pp-f po12 n1 np1 np1,
(52) sermon (DIV2)
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14941
if I pitye not the members too whom I am linked.
if I pity not the members too whom I am linked.
cs pns11 vvi xx dt n2 av r-crq pns11 vbm vvn.
(52) sermon (DIV2)
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14942
Not without cause therefore dooth Saint Paule set all the Saintes heere afore vs, when be intendeth too inflame vs the better too a ryght dispozed mynde in praying,
Not without cause Therefore doth Saint Paul Set all the Saints Here afore us, when be intends too inflame us the better too a right dispozed mind in praying,
xx p-acp n1 av vdz n1 np1 vvd d dt n2 av p-acp pno12, q-crq vbb vvz av vvi pno12 dt jc av dt j-jn vvn n1 p-acp vvg,
(52) sermon (DIV2)
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14943
and too continewe throughout in the same. And therupon he requyreth also that men should pray for him.
and too continue throughout in the same. And thereupon he requireth also that men should pray for him.
cc av vvb a-acp p-acp dt d. cc av pns31 vvz av d n2 vmd vvi p-acp pno31.
(52) sermon (DIV2)
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14944
Yee shall pray for mee also, (sayeth he) that God giue mee boldnesse in opening my mouth, Ye shall pray for me also, (Saith he) that God give me boldness in opening my Mouth,
pn22 vmb vvi p-acp pno11 av, (vvz pns31) d np1 vvb pno11 n1 p-acp vvg po11 n1,
(52) sermon (DIV2)
829
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14945
so as I may vtter the secret of the Gospell accordingly. so as I may utter the secret of the Gospel accordingly.
av c-acp pns11 vmb vvi dt n-jn pp-f dt n1 av-vvg.
(52) sermon (DIV2)
829
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14946
When Saint Paule commendeth him self too the prayers of his neyghbours, therby he sheweth well in what humilitie wee ought too walk.
When Saint Paul commends him self too the Prayers of his neighbours, thereby he shows well in what humility we ought too walk.
c-crq n1 np1 vvz pno31 n1 av dt n2 pp-f po31 n2, av pns31 vvz av p-acp q-crq n1 pns12 vmd av vvi.
(52) sermon (DIV2)
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14947
For he did not counterfet in exhorting the Ephesians too such praying. He protesteth before God and his Angels, that he had neede of it.
For he did not counterfeit in exhorting the Ephesians too such praying. He protesteth before God and his Angels, that he had need of it.
p-acp pns31 vdd xx vvi p-acp vvg dt njp2 av d vvg. pns31 vvz p-acp np1 cc po31 n2, cst pns31 vhd n1 pp-f pn31.
(52) sermon (DIV2)
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14948
But now let vs compare our selues with Saint Paule.
But now let us compare our selves with Saint Paul.
p-acp av vvb pno12 vvi po12 n2 p-acp n1 np1.
(52) sermon (DIV2)
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14949
What man is of such abilttie, that he can forbeare too bee succored by the prayers of his neyghbours,
What man is of such abilttie, that he can forbear too be succored by the Prayers of his neighbours,
q-crq n1 vbz pp-f d n1, cst pns31 vmb vvi av vbi vvn p-acp dt n2 pp-f po31 n2,
(52) sermon (DIV2)
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14950
when Saint Paule exempteth not him self from it? Now then, let euery man in his praying vntoo God, desyre too bee made parttaker of all the prayers that are made throughout the Churche, both generally and particularly.
when Saint Paul exempteth not him self from it? Now then, let every man in his praying unto God, desire too be made partaker of all the Prayers that Are made throughout the Church, both generally and particularly.
c-crq n1 np1 vvz xx pno31 n1 p-acp pn31? av av, vvb d n1 p-acp po31 n-vvg p-acp np1, vvi av vbi vvn n1 pp-f d dt n2 cst vbr vvn p-acp dt n1, av-d av-j cc av-j.
(52) sermon (DIV2)
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14951
In deede this promis shall alwayes stand trew, that God wil bee neere at hand too all such as call vppon him.
In deed this promise shall always stand true, that God will be near At hand too all such as call upon him.
p-acp n1 d n1 vmb av vvi j, cst np1 vmb vbi av-j p-acp n1 av d d c-acp vvb p-acp pno31.
(52) sermon (DIV2)
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14952
And Ionas fayled not too bee succored of God, though he were in the whales belly.
And Ionas failed not too be succored of God, though he were in the Whale's belly.
cc np1 vvd xx av vbi vvn pp-f np1, cs pns31 vbdr p-acp dt ng1 n1.
(52) sermon (DIV2)
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14953
Now therfore, when we bee forsaken of men, when we be as good as dead, and the remembrance of vs is as good as buryed:
Now Therefore, when we be forsaken of men, when we be as good as dead, and the remembrance of us is as good as buried:
av av, c-crq pns12 vbb vvn pp-f n2, c-crq pns12 vbb a-acp j c-acp j, cc dt n1 pp-f pno12 vbz p-acp j c-acp vvn:
(52) sermon (DIV2)
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14954
yit wil not God ceasse to regard vs, and too cast his eye vppon vs too succour vs, according too this saying, that the eyes of God are alwayes vppon them that feare him, and his eares open too such as repayre vnto him.
yet will not God cease to regard us, and too cast his eye upon us too succour us, according too this saying, that the eyes of God Are always upon them that Fear him, and his ears open too such as repair unto him.
av vmb xx np1 vvi pc-acp vvi pno12, cc av vvd po31 n1 p-acp pno12 av vvi pno12, vvg av d vvg, cst dt n2 pp-f np1 vbr av p-acp pno32 cst vvb pno31, cc po31 n2 vvi av d c-acp vvi p-acp pno31.
(52) sermon (DIV2)
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14955
Notwithstanding, too the intent too humble vs the better, our Lord telleth vs, that wee haue neede one of anothers help,
Notwithstanding, too the intent too humble us the better, our Lord Telleth us, that we have need one of another's help,
a-acp, av dt n1 av vvi pno12 dt jc, po12 n1 vvz pno12, cst pns12 vhb n1 crd pp-f j-jn n1,
(52) sermon (DIV2)
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14956
and that there should bee an intercommoning among vs. And besyds this, there is also another reason, which is, that he will keepe our charitie occupyed.
and that there should be an intercommuning among us And besides this, there is also Another reason, which is, that he will keep our charity ocupied.
cc cst a-acp vmd vbi dt vvg p-acp pno12 cc p-acp d, pc-acp vbz av j-jn n1, r-crq vbz, cst pns31 vmb vvi po12 n1 vvn.
(52) sermon (DIV2)
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14957
Wherfore, let vs learne too shewe both by our almesdeeds, and by our counsell, and by all other helpes, that none of vs is giuen too him self,
Wherefore, let us Learn too show both by our almsdeeds, and by our counsel, and by all other helps, that none of us is given too him self,
q-crq, vvb pno12 vvi av vvi d p-acp po12 n2, cc p-acp po12 n1, cc p-acp d j-jn n2, cst pix pp-f pno12 vbz vvn av pno31 n1,
(52) sermon (DIV2)
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14958
nor too his, too owne priuate profit:
nor too his, too own private profit:
ccx av po31, av d j n1:
(52) sermon (DIV2)
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14959
but that after as God hath linked vs toogither, euery of vs coueteth too succour our members,
but that After as God hath linked us together, every of us covets too succour our members,
cc-acp cst a-acp c-acp np1 vhz vvn pno12 av, d pp-f pno12 vvz av vvi po12 n2,
(52) sermon (DIV2)
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14960
and too communicate toogither in our prayers & supplications.
and too communicate together in our Prayers & supplications.
cc av vvb av p-acp po12 n2 cc n2.
(52) sermon (DIV2)
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14961
For our commending one of vs of another after that maner vntoo God, is the cheef dewtie of charitie:
For our commending one of us of Another After that manner unto God, is the chief duty of charity:
p-acp po12 vvg pi pp-f pno12 pp-f j-jn c-acp d n1 p-acp np1, vbz dt j-jn n1 pp-f n1:
(52) sermon (DIV2)
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14962
And therfore it caused Saint Paule too desyre the Ephesians expresly too pray for him.
And Therefore it caused Saint Paul too desire the Ephesians expressly too pray for him.
cc av pn31 vvd n1 np1 av vvi dt njp2 av-j av vvb p-acp pno31.
(52) sermon (DIV2)
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15142
They would stye vp and sore aboue the clouds, & haue such speculations as myght amaze them,
They would stye up and soar above the Clouds, & have such speculations as might amaze them,
pns32 vmd vvi a-acp cc av-j p-acp dt n2, cc vhb d n2 c-acp vmd vvi pno32,
(53) sermon (DIV2)
845
Image 361
14963
Now if any man alledge that that was a signe of vnbeleef, for if this promis suffyze vs not, that euery man shall obteyne his owne requests, is it not a poynt of distrust? the answer thertoo is easy.
Now if any man allege that that was a Signen of unbelief, for if this promise suffyze us not, that every man shall obtain his own requests, is it not a point of distrust? the answer thertoo is easy.
av cs d n1 vvi cst d vbds dt n1 pp-f n1, c-acp cs d n1 vvi pno12 xx, cst d n1 vmb vvi po31 d n2, vbz pn31 xx dt n1 pp-f n1? dt n1 av vbz j.
(52) sermon (DIV2)
830
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14964
For wheras God sayeth, that he will haue pitie vppon all such as seeke it at his hand:
For whereas God Saith, that he will have pity upon all such as seek it At his hand:
p-acp cs np1 vvz, cst pns31 vmb vhi n1 p-acp d d c-acp vvb pn31 p-acp po31 n1:
(52) sermon (DIV2)
830
Image 357
14965
he meaneth not too disanull the thing that he commaundeth vs in so many other texts:
he means not too disannul the thing that he commandeth us in so many other texts:
pns31 vvz xx av vvi dt n1 cst pns31 vvz pno12 p-acp av d j-jn n2:
(52) sermon (DIV2)
830
Image 357
14966
which is, that wee should bee myndfull one of another.
which is, that we should be mindful one of Another.
r-crq vbz, cst pns12 vmd vbi j crd pp-f n-jn.
(52) sermon (DIV2)
830
Image 357
14967
Furthermore let vs mark, that in following Gods woord wee can neuer bee blamed of misbeleef.
Furthermore let us mark, that in following God's word we can never be blamed of misbeleef.
np1 vvb pno12 vvi, cst p-acp vvg npg1 n1 pns12 vmb av-x vbi vvn pp-f n1.
(52) sermon (DIV2)
830
Image 357
14968
For how comes it too passe that men fall to misbeleefe, but by passing their bounds, that they wil needs adde too that which God hath vttered? As for example:
For how comes it too pass that men fallen to misbelief, but by passing their bounds, that they will needs add too that which God hath uttered? As for Exampl:
p-acp q-crq vvz pn31 av vvi d n2 vvb p-acp n1, cc-acp p-acp vvg po32 n2, cst pns32 vmb av vvi av cst r-crq np1 vhz vvn? p-acp p-acp n1:
(52) sermon (DIV2)
830
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14969
Wee see that in the popedome men haue forged so many patrones and aduocats, as they wote not which too beetake themselues vntoo.
we see that in the popedom men have forged so many patroness and advocates, as they wot not which too beetake themselves unto.
pns12 vvb cst p-acp dt n1 n2 vhb vvn av d n1 cc n2, c-acp pns32 vvb xx r-crq av vvb px32 p-acp.
(52) sermon (DIV2)
830
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14970
And whence procedeth that? Euen of that their heads bee ticklish: and agein, that they distrusted the things that are conteyned in Gods word.
And whence Proceedeth that? Eve of that their Heads be ticklish: and again, that they distrusted the things that Are contained in God's word.
cc q-crq vvz d? np1 pp-f d po32 n2 vbb j: cc av, cst pns32 vvd dt n2 cst vbr vvn p-acp ng1 n1.
(52) sermon (DIV2)
830
Image 357
14971
Wee haue this generall lesson, Call vppon me in the day of thy neede, and I will heare thee.
we have this general Lesson, Call upon me in the day of thy need, and I will hear thee.
pns12 vhb d j n1, vvb p-acp pno11 p-acp dt n1 pp-f po21 n1, cc pns11 vmb vvi pno21.
(52) sermon (DIV2)
830
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14972
God then will haue vs too resort vntoo him, and too looke only at him, assuring our selues that he will neuer refuze vs,
God then will have us too resort unto him, and too look only At him, assuring our selves that he will never refuse us,
np1 av vmb vhi pno12 av vvi p-acp pno31, cc av vvb av-j p-acp pno31, vvg po12 n2 cst pns31 vmb av-x vvi pno12,
(52) sermon (DIV2)
830
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14973
when we pray vnto him in his sonnes name.
when we pray unto him in his Sons name.
c-crq pns12 vvb p-acp pno31 p-acp po31 ng1 n1.
(52) sermon (DIV2)
830
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14974
And our Lord Iesus Christ commeth afore vs, and offereth himself too vs, saying, that hee will beare woord too and fro for vs,
And our Lord Iesus christ comes afore us, and Offereth himself too us, saying, that he will bear word too and from for us,
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and that as long as we hold vs in that path, wee neede not feare that wee shall not fynd accesse vntoo his father,
and that as long as we hold us in that path, we need not Fear that we shall not find access unto his father,
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or that he wil not receyue vs familiarly. So dooth the holie scripture report.
or that he will not receive us familiarly. So doth the holy scripture report.
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But what haue the papists doone? O, (say they) wee haue neede of aduocats too make intercession for vs. It is trew:
But what have the Papists done? O, (say they) we have need of advocates too make Intercession for us It is true:
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but our Lord Iesus Christ whō God his father hath assigned vnto vs, ought to suffyze vs,
but our Lord Iesus christ whom God his father hath assigned unto us, ought to suffyze us,
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forasmuch as he only is appoynted to that office.
forasmuch as he only is appointed to that office.
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Contrariwyse the papists make Aduocats in paradyse at their owne pleasure, and in the meane whyle spoyle Iesu• Christ of the priestly dignitie which is giuen him of God his father,
Contrariwise the Papists make Advocates in paradise At their own pleasure, and in the mean while spoil Iesu• christ of the priestly dignity which is given him of God his father,
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yea euen with a solēne othe.
yea even with a solemn other.
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The papists are not contented with that, but haue made such a patching to it, that their cace is become a horrible confuzion.
The Papists Are not contented with that, but have made such a patching to it, that their case is become a horrible confuzion.
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As for vs, if wee followe that which is taught vs by Gods woord, then shall wee walk in fayth,
As for us, if we follow that which is taught us by God's word, then shall we walk in faith,
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and (nother they themselues) nor any man else vnderstand them.
and (neither they themselves) nor any man Else understand them.
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and wee neede not feare any straying, or that wee shall bee blamed of vnbeleef: for God wil alwayes guyde vs aryght.
and we need not Fear any straying, or that we shall be blamed of unbelief: for God will always guide us aright.
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That then is the answere to this question and doubt which myght bee cast, whether it bee not a poynt of distrust too desyre other men too pray for vs, seeing that euery man may be heard him self,
That then is the answer to this question and doubt which might be cast, whither it be not a point of distrust too desire other men too pray for us, seeing that every man may be herd him self,
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bycause that what things God hath ioyned toogither, men must not presume too put them asunder.
Because that what things God hath joined together, men must not presume too put them asunder.
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For wee must alwayes beare in mynd howe it is sayd, that euery man must occupie himselfe in praying,
For we must always bear in mind how it is said, that every man must occupy himself in praying,
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and moreouer drawe his neyghbours too bee matched with him: and so shall wee neuer bee turned from the fayth.
and moreover draw his neighbours too be matched with him: and so shall we never be turned from the faith.
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Now if any man obiect further, that our Lord Iesus Christ cannot bee the onely aduocate and patrone,
Now if any man Object further, that our Lord Iesus christ cannot be the only advocate and patron,
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if wee make supplication one for another: the answer theruntoo is easie.
if we make supplication one for Another: the answer theruntoo is easy.
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For it is sayd, that Iesus Christ is the onely mediator, and that all men both great and small must resort too him too obteyne our sutes.
For it is said, that Iesus christ is the only Mediator, and that all men both great and small must resort too him too obtain our suits.
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For vnlesse our prayers bee dedicated by his holinesse, surely they shall euer bee foule and infected. For unless our Prayers be dedicated by his holiness, surely they shall ever be foul and infected.
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When Esay was commaunded too beare the message that God had appoynted, he sayd, Alas my God, I am a man of vncleane lippes,
When Isaiah was commanded too bear the message that God had appointed, he said, Alas my God, I am a man of unclean lips,
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and dwell among a people that is vncleane also.
and dwell among a people that is unclean also.
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How shall I doo then when I must call vppon my God, and speake familiarly too him as it were mouth too mouth, seeing wee bee full of vncleannesse and infection? Now then, all our prayers must be sanctifyed by our Lord Iesus Christ,
How shall I do then when I must call upon my God, and speak familiarly too him as it were Mouth too Mouth, seeing we be full of uncleanness and infection? Now then, all our Prayers must be sanctified by our Lord Iesus christ,
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or else wee shall neuer fynd fauour at Gods hand.
or Else we shall never find favour At God's hand.
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Also it is most certeyne that Christ is the only aduocate and Intercessour, and that all the auncient Patriarks were fayne too hold that rule,
Also it is most certain that christ is the only advocate and Intercessor, and that all the ancient Patriarchs were fain too hold that Rule,
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and lykewyse the Prophets and Apostles in their tymes, and so must wee also continew in the same.
and likewise the prophets and Apostles in their times, and so must we also continue in the same.
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And yit for all that, wee bee not letted therby too pray one for another, inasmuch as wee haue albut one cōmon head, which is our Lord Iesus Christ, in whom all our prayers must bee ioyned toogither, too the intent wee may all with one accord,
And yet for all that, we be not letted thereby too pray one for Another, inasmuch as we have albut one Common head, which is our Lord Iesus christ, in whom all our Prayers must be joined together, too the intent we may all with one accord,
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and with one wel tuned melody protest, that wee haue none other welfare, than that it pleaseth God too haue care of vs, insomuch that that is our full felicitie,
and with one well tuned melody protest, that we have none other welfare, than that it Pleases God too have care of us, insomuch that that is our full felicity,
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and vppon that trust wee come ryght foorth vntoo him.
and upon that trust we come right forth unto him.
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The meane then for vs too continew euermore in the ryght way, and too see that our Lord Iesus Christ bee not defaced, is too take him for our only aduocate,
The mean then for us too continue evermore in the right Way, and too see that our Lord Iesus christ be not defaced, is too take him for our only advocate,
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and not too turne asyde one way nor other after our owne fond fancies, as is come to passe in the popedome.
and not too turn aside one Way nor other After our own found fancies, as is come to pass in the popedom.
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And wee see that the papists haue not bin ashamed too alledge this text, too perswade vs too pray too Saint Peter and Saint Paule,
And we see that the Papists have not been ashamed too allege this text, too persuade us too pray too Saint Peter and Saint Paul,
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yea too Saints of the Popes owne forging, or rather to the Idols whom the diuell hath blowen intoo his eare.
yea too Saints of the Popes own forging, or rather to the Idols whom the Devil hath blown into his ear.
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But heere wee haue too consider that wee bee commaunded too praye mutually one for another,
But Here we have too Consider that we be commanded too pray mutually one for Another,
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bycause God hath also commaunded vs too seeke helpe and comforte at our neyghbours handes. And our Lord willeth it so, and promiseth that wee shall fynd it.
Because God hath also commanded us too seek help and Comfort At our neighbours hands. And our Lord wills it so, and promises that we shall find it.
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After the same maner also dooth Saint Iames speake of it. Acknowledge your sinnes (sayeth he) one too another, and pray one for another:
After the same manner also doth Saint James speak of it. Acknowledge your Sins (Saith he) one too Another, and pray one for Another:
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that is too say, when yee bee pressed with any temptation, and yee feele many infirmities and vyces in you:
that is too say, when ye be pressed with any temptation, and ye feel many infirmities and vices in you:
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let euery man vnburthen him self towards his neyghbours, and say, Alas, I haue such a thing that greeueth mee, I haue offended my God after such manner and such.
let every man unburthen him self towards his neighbours, and say, Alas, I have such a thing that Grieveth me, I have offended my God After such manner and such.
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And if yee doo so bewray the infirmities that are in yee: it wel stiree yee vp to pray one for another.
And if ye do so bewray the infirmities that Are in ye: it well stiree ye up to pray one for Another.
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But now is there any lyke thing betweene the Sayncts deceassed and vs? Will Saint Peter and Saint Paule come tell vs their sunnes, too the end wee myght pray for them? Or haue they eares long ynough too heere our prayers? (No:) wee see then that God intended too restreyne mennes mutuall praying one of another, to such as are conuersant in this world,
But now is there any like thing between the Saints deceased and us? Will Saint Peter and Saint Paul come tell us their suns, too the end we might pray for them? Or have they ears long enough too Here our Prayers? (No:) we see then that God intended too restrain men's mutual praying one of Another, to such as Are conversant in this world,
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and are yit in the battell.
and Are yet in the battle.
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They therfore that haue neede of our prayers, shall also pray on their syde for vs,
They Therefore that have need of our Prayers, shall also pray on their side for us,
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and wee must doo the lyke for them on our syde.
and we must do the like for them on our side.
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But as for them that are departed out of the world, it is not in vs too make them our aduocats before God.
But as for them that Are departed out of the world, it is not in us too make them our advocates before God.
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For if wee cannot make an Aduocate in a matter of law, that shal not be past fyue shillings,
For if we cannot make an Advocate in a matter of law, that shall not be passed fyue shillings,
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but it is in the Iudges power too appoynt such one for aduocate as he listeth,
but it is in the Judges power too appoint such one for advocate as he lists,
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and too put him in that office:
and too put him in that office:
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what a presumptuousenesse is it, if wee will take vppon vs too make aduocats in heauen? What a pryde and presumptuousnesse is it? Is it not a plucking of Gods maiestie and authoritie from him? Now then, let vs learne too pray so one for another,
what a presumptuousenesse is it, if we will take upon us too make advocates in heaven? What a pride and presumptuousness is it? Is it not a plucking of God's majesty and Authority from him? Now then, let us Learn too pray so one for Another,
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as wee passe not our bounds, nor wander out one way nor other euery mā after his owne conceyt,
as we pass not our bounds, nor wander out one Way nor other every man After his own conceit,
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but bee contented too haue a care of all the members of the Church, as wee bee bound too doo,
but be contented too have a care of all the members of the Church, as we be bound to do,
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and too take comfort and ioy our selues, in that God hath voutsafed too bynd all his Churche vntoo vs,
and too take Comfort and joy our selves, in that God hath vouchsafed too bind all his Church unto us,
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and that by the same mutuall communicating, we (shewe our selues too) bee members of the bodie of our Lord Iesus Christ.
and that by the same mutual communicating, we (show our selves too) be members of the body of our Lord Iesus christ.
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And therwithall let vs all tend too our head, knowing that our prayers should not bee woorthie too bee receyued,
And therewithal let us all tend too our head, knowing that our Prayers should not be worthy too be received,
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but rather bee foule, filthie, and stinking, if our Lord Iesus Christ hallowed them not by his holinesse and perfection.
but rather be foul, filthy, and stinking, if our Lord Iesus christ hallowed them not by his holiness and perfection.
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Knowing this, let vs neuer presume too open our mouth too call vppon our God,
Knowing this, let us never presume too open our Mouth too call upon our God,
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but in the name of our mediatour, assuring our selues that it is his office too bearewoord for vs,
but in the name of our Mediator, assuring our selves that it is his office too bearewoord for us,
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and too make vs to bee heard, so as wee may fynd God fauorable and foreward too help vs. That then is the meane for vs too pray vntoo God boldly and with open mouth,
and too make us to be herd, so as we may find God favourable and forward too help us That then is the mean for us too pray unto God boldly and with open Mouth,
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as is sayd in the texts which I alledged euen now both out of eyghth to the Ramans,
as is said in the texts which I alleged even now both out of eyghth to the Ramans,
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and out of Saint Iames, and also as wee haue seene in the third chapter of this Epistle.
and out of Saint James, and also as we have seen in the third chapter of this Epistle.
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Wee must call vppon God through the beleef which wee haue in Iesus Christ, assuring our selues that he not only came downe intoo the world too shead his blud once for the remission of our sinnes:
we must call upon God through the belief which we have in Iesus christ, assuring our selves that he not only Come down into the world too shed his blood once for the remission of our Sins:
pns12 vmb vvi p-acp np1 p-acp dt n1 r-crq pns12 vhb p-acp np1 np1, vvg po12 n2 cst pns31 xx av-j vvd a-acp p-acp dt n1 av vvn po31 n1 a-acp p-acp dt n1 pp-f po12 n2:
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but also is incessantly before God too pray for vs, so as wee bee fully resolued, that although wee bee but wretched earthwoormes,
but also is incessantly before God too pray for us, so as we be Fully resolved, that although we be but wretched earthwoormes,
cc-acp av vbz av-j p-acp np1 av vvb p-acp pno12, av c-acp pns12 vbb av-j vvn, cst cs pns12 vbb p-acp j n2,
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yit God accepteth vs, and auoweth vs for his children by his meanes, & will alwayes be mercifull in receyuing our prayers and supplications,
yet God Accepteth us, and avoweth us for his children by his means, & will always be merciful in receiving our Prayers and supplications,
av np1 vvz pno12, cc vvz pno12 p-acp po31 n2 p-acp po31 n2, cc vmb av vbi j p-acp vvg po12 n2 cc n2,
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bycause wee offer them not too him in our owne name, nor by our selues, (for in good sooth that were a foolish presumptiō of our owne imagination) but bycause he hath commaunded it,
Because we offer them not to him in our own name, nor by our selves, (for in good sooth that were a foolish presumption of our own imagination) but Because he hath commanded it,
c-acp pns12 vvb pno32 xx a-acp pno31 p-acp po12 d n1, ccx p-acp po12 n2, (c-acp p-acp j n1 cst vbdr dt j n1 pp-f po12 d n1) cc-acp c-acp pns31 vhz vvn pn31,
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and shewed vs the way which we should hold vs too.
and showed us the Way which we should hold us too.
cc vvd pno12 dt n1 r-crq pns12 vmd vvi pno12 av.
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Now let vs fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too pardon them, notwithstanding that wee deserue too bee quyte cut of from the hope of saluation.
Now let us fallen down before the Majesty of our good God, with acknowledgment of our Faults, praying him too pardon them, notwithstanding that we deserve too be quite Cut of from the hope of salvation.
av vvb pno12 vvi a-acp p-acp dt n1 pp-f po12 j np1, p-acp n1 pp-f po12 n2, vvg pno31 av vvi pno32, c-acp cst pns12 vvb av vbi av vvn pp-f p-acp dt n1 pp-f n1.
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And forasmuch as it hath pleased him too call vs too him, and too promis vs that wee shalbee receyued too mercie,
And forasmuch as it hath pleased him too call us too him, and too promise us that we shalbe received too mercy,
cc av c-acp pn31 vhz vvn pno31 av vvb pno12 av pno31, cc av vvb pno12 d pns12 vmb vvn av n1,
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if wee come too him with fayth and humilitie:
if we come too him with faith and humility:
cs pns12 vvb av pno31 p-acp n1 cc n1:
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let vs pray him too prepare our hartes in such wyse, as wee may make such requestes too him, as he alloweth:
let us pray him too prepare our hearts in such wise, as we may make such requests too him, as he alloweth:
vvb pno12 vvi pno31 av vvi po12 n2 p-acp d n1, c-acp pns12 vmb vvi d n2 av pno31, c-acp pns31 vvz:
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and that therewithall he so beare with our infirmities, as wee may not fayle to obteine fauour,
and that therewithal he so bear with our infirmities, as we may not fail to obtain favour,
cc cst av pns31 av vvi p-acp po12 n2, c-acp pns12 vmb xx vvi pc-acp vvi n1,
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though there be many imperfections in our prayers. And so let vs al say, Almyghtye God heauenly father. &c.
though there be many imperfections in our Prayers. And so let us all say, Almighty God heavenly father. etc.
cs pc-acp vbb d n2 p-acp po12 n2. cc av vvb pno12 d vvi, j-jn np1 j n1. av
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19 Praying also for mee, that in opening my mouth, vtterance may bee giuen mee, with boldnesse too vtter the secret of the Gospel.
19 Praying also for me, that in opening my Mouth, utterance may be given me, with boldness too utter the secret of the Gospel.
crd vvg av p-acp pno11, cst p-acp vvg po11 n1, n1 vmb vbi vvn pno11, p-acp n1 av j dt n-jn pp-f dt n1.
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20 For the which I am an Ambassadour in cheynes, too the end (I say) that I may speake freely as it becommeth mee too speake.
20 For the which I am an Ambassador in chains, too the end (I say) that I may speak freely as it becomes me too speak.
crd p-acp dt r-crq pns11 vbm dt n1 p-acp n2, av dt n1 (pns11 vvb) cst pns11 vmb vvi av-j c-acp pn31 vvz pno11 av vvi.
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21 But that yee may also knowe of my state and what I do: Tychicus our deere brother and faythful minister in the Lord, shall shewe you all things:
21 But that ye may also know of my state and what I do: Tychicus our deer brother and faithful minister in the Lord, shall show you all things:
crd cc-acp d pn22 vmb av vvi pp-f po11 n1 cc r-crq pns11 vdb: np1 po12 j-jn n1 cc j n1 p-acp dt n1, vmb vvi pn22 d n2:
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22 Whom I haue sent vntoo you for the same purpose, that you myght knowe my state, and he comfort your hartes.
22 Whom I have sent unto you for the same purpose, that you might know my state, and he Comfort your hearts.
crd ro-crq pns11 vhb vvn p-acp pn22 p-acp dt d n1, cst pn22 vmd vvi po11 n1, cc pns31 vvi po22 n2.
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23 Peace be to the brethren, and charitie, with fayth from God, and from our Lord Iesus Christ.
23 Peace be to the brothers, and charity, with faith from God, and from our Lord Iesus christ.
crd n1 vbb p-acp dt n2, cc n1, p-acp n1 p-acp np1, cc p-acp po12 n1 np1 np1.
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24 Grace bee with all them which loue our Lord Iesus Christ in purenesse. Amen. WEe sawe this morning how wee ought too bee carefull in praying one for anther,
24 Grace be with all them which love our Lord Iesus christ in pureness. Amen. we saw this morning how we ought too be careful in praying one for anther,
crd n1 vbb p-acp d pno32 r-crq n1 po12 n1 np1 np1 p-acp n1. uh-n. pns12 vvd d n1 c-crq pns12 vmd av vbi j p-acp vvg pi p-acp n1,
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and the frute that commeth thereof:
and the fruit that comes thereof:
cc dt n1 cst vvz av:
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namely that euery man which is a member of the Sonne of God, must assure him selfe, that the whole Church laboreth for him,
namely that every man which is a member of the Son of God, must assure him self, that the Whole Church Laboureth for him,
av cst d n1 r-crq vbz dt n1 pp-f dt n1 pp-f np1, vmb vvi pno31 n1, cst dt j-jn n1 vvz p-acp pno31,
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and that generally both Iesus Christ and all his must bee refuzed, if God pitie vs not.
and that generally both Iesus christ and all his must be refuzed, if God pity us not.
cc cst av-j av-d np1 np1 cc d po31 n1 vbi vvn, cs np1 vvb pno12 xx.
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But heerewithal wee haue to marke also, that Saint Paule in commending himselfe too the prayers of the Church, is not so myndfull of his bodye,
But heerewithal we have to mark also, that Saint Paul in commending himself too the Prayers of the Church, is not so mindful of his body,
p-acp av pns12 vhb pc-acp vvi av, cst n1 np1 p-acp vvg px31 av dt n2 pp-f dt n1, vbz xx av j pp-f po31 n1,
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as of the thing that is much excellenter, that is too wit, of the due executing of the charge and office committed vntoo him.
as of the thing that is much Excellenter, that is too wit, of the due executing of the charge and office committed unto him.
c-acp pp-f dt n1 cst vbz av-d jc, cst vbz av n1, pp-f dt j-jn n-vvg pp-f dt n1 cc n1 vvn p-acp pno31.
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If a man bee sicke, or in necessitye in this world, or trubbled by his enemyes, wee bee woont too crye out for helpe and succour,
If a man be sick, or in necessity in this world, or trubbled by his enemies, we be wont too cry out for help and succour,
cs dt n1 vbi j, cc p-acp n1 p-acp d n1, cc vvn p-acp po31 n2, pns12 vbb vvn av vvb av p-acp n1 cc n1,
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and wee would haue euery man too occupye himselfe for vs. And why? For inasmuch as wee bee fleshly:
and we would have every man too occupy himself for us And why? For inasmuch as we be fleshly:
cc pns12 vmd vhi d n1 av vvi px31 p-acp pno12 cc q-crq? p-acp av c-acp pns12 vbb j:
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as soone as wee feele any disease in our bodye, wee bee sorye at the harte:
as soon as we feel any disease in our body, we be sorry At the heart:
c-acp av c-acp pns12 vvb d n1 p-acp po12 n1, pns12 vbb j p-acp dt n1:
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but in the meane whyle wee forget the cheef poynt: that is too wit, the things that concerne the euerlasting saluation of our soules.
but in the mean while we forget the chief point: that is too wit, the things that concern the everlasting salvation of our Souls.
cc-acp p-acp dt j n1 pns12 vvb dt j-jn n1: cst vbz av n1, dt n2 cst vvb dt j n1 pp-f po12 n2.
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Agein, when it comes too the seruing of God, euery man thinkes he is sufficient ynough of himselfe too doo it, without helpe of his neyghbours.
Again, when it comes too the serving of God, every man thinks he is sufficient enough of himself too do it, without help of his neighbours.
av, c-crq pn31 vvz av dt vvg pp-f np1, d n1 vvz pns31 vbz j av-d pp-f px31 av vdi pn31, p-acp n1 pp-f po31 n2.
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But Saint Paule sheweth heere, that he thinkes not himselfe sufficient too execute the charge that is committed too him of preaching the Gospell, without help from aboue:
But Saint Paul shows Here, that he thinks not himself sufficient too execute the charge that is committed too him of preaching the Gospel, without help from above:
p-acp n1 np1 vvz av, cst pns31 vvz xx px31 j av vvi dt n1 cst vbz vvn av pno31 pp-f vvg dt n1, p-acp n1 p-acp a-acp:
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and therefore he requyreth the prayers of the Church.
and Therefore he requireth the Prayers of the Church.
cc av pns31 vvz dt n2 pp-f dt n1.
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And afterward he sheweth therwithall, that he maketh more account therof, than of his lyfe, notwithstanding that he were hild as then in prizon, yea and euen cheyned.
And afterwards he shows therewithal, that he makes more account thereof, than of his life, notwithstanding that he were held as then in prizon, yea and even chained.
cc av pns31 vvz av, cst pns31 vvz dc n1 av, cs pp-f po31 n1, c-acp cst pns31 vbdr vvn a-acp av p-acp n1, uh cc av vvn.
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Ye see here that Saint Paule is hild in streyt ward, as a sory offender, and looketh dayly for nothing but death:
You see Here that Saint Paul is held in streyt ward, as a sorry offender, and looks daily for nothing but death:
pn22 vvb av d n1 np1 vbz vvn p-acp j n1, c-acp dt j n1, cc vvz av-j p-acp pix cc-acp n1:
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and yit for all that, he careth not so much for his lyfe, as for the aduauncement and preferment of Gods woorde:
and yet for all that, he Careth not so much for his life, as for the advancement and preferment of God's word:
cc av p-acp d d, pns31 vvz xx av av-d c-acp po31 n1, c-acp p-acp dt n1 cc n1 pp-f npg1 n1:
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insomuch that he had leuer dye, than too bee slothfull in dooing the thing that was inioyned him.
insomuch that he had lever die, than too be slothful in doing the thing that was enjoined him.
av cst pns31 vhd vvn vvi, cs av vbi j p-acp vdg dt n1 cst vbds vvn pno31.
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That is the effect of the thing which wee haue too remember vppon this text.
That is the Effect of the thing which we have too Remember upon this text.
cst vbz dt n1 pp-f dt n1 r-crq pns12 vhb av vvb p-acp d n1.
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Trew it is that in the Epistle too the Thessalonians, he noteth also the reason why he desyred too bee deliuered from the wicked and faythlesse, which ceassed not too lay snares for him.
True it is that in the Epistle too the Thessalonians, he notes also the reason why he desired too be Delivered from the wicked and faithless, which ceased not too lay snares for him.
av-j pn31 vbz cst p-acp dt n1 av dt njp2, pns31 vvz av dt n1 c-crq pns31 vvn av vbb vvn p-acp dt j cc j, r-crq vvd xx av vvi n2 p-acp pno31.
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And why? It was lawfull for him too set store by his lyfe:
And why? It was lawful for him too Set store by his life:
cc q-crq? pn31 vbds j p-acp pno31 av vvd n1 p-acp po31 n1:
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but yit for all that, he did not set the Cart before the horse (as they say:) for wee see by this text, and also by that which is written too the Colossians, that he had alwayes more regard too discharge his dewtie toowardes God, specially in respect of the Church, by preaching the Gospell faythfully:
but yet for all that, he did not Set the Cart before the horse (as they say:) for we see by this text, and also by that which is written too the colossians, that he had always more regard too discharge his duty toowardes God, specially in respect of the Church, by preaching the Gospel faithfully:
cc-acp av c-acp d d, pns31 vdd xx vvi dt n1 p-acp dt n1 (c-acp pns32 vvb:) c-acp pns12 vvb p-acp d n1, cc av p-acp d r-crq vbz vvn av dt njp2, cst pns31 vhd av dc n1 av vvi po31 n1 n2 np1, av-j p-acp n1 pp-f dt n1, p-acp vvg dt n1 av-j:
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than too ease himselfe, or too eschew the daunger wherein he sawe he was.
than too ease himself, or too eschew the danger wherein he saw he was.
cs av vvi px31, cc av vvb dt n1 c-crq pns31 vvd pns31 vbds.
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Then first of all if our Lord call vs too any charge whatsoeuer it bee, let vs learne too vnderstand our owne infirmitie, that wee may bee succored of him as wee neede,
Then First of all if our Lord call us too any charge whatsoever it be, let us Learn too understand our own infirmity, that we may be succored of him as we need,
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and not presume any whit vppon our owne strength or cunning, but consider that God must bee fayne too hold vs vp by strong hand,
and not presume any whit upon our own strength or cunning, but Consider that God must be fain too hold us up by strong hand,
cc xx vvi d n1 p-acp po12 d n1 cc n-jn, cc-acp vvb cst np1 vmb vbi j av vvb pno12 a-acp p-acp j n1,
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and that wee haue neede too resort vntoo him, yea and too desyre (after the example of Saint Paule) to bee cōmended to the prayers of al the members of our Lord Iesus Christ,
and that we have need too resort unto him, yea and too desire (After the Exampl of Saint Paul) to be commended to the Prayers of all the members of our Lord Iesus christ,
cc cst pns12 vhb n1 av vvi p-acp pno31, uh cc av vvi (c-acp dt n1 pp-f n1 np1) pc-acp vbi vvn p-acp dt n2 pp-f d dt n2 pp-f po12 n1 np1 np1,
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as in deede it is good reason that wee should pray mutually also for them. That is for the first poynt.
as in deed it is good reason that we should pray mutually also for them. That is for the First point.
c-acp p-acp n1 pn31 vbz j n1 cst pns12 vmd vvi av-j av p-acp pno32. cst vbz p-acp dt ord n1.
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Secondly, although it be lawfull for vs to desire men to pray for vs when wee bee sicke,
Secondly, although it be lawful for us to desire men to pray for us when we be sick,
ord, cs pn31 vbb j p-acp pno12 pc-acp vvi n2 pc-acp vvi p-acp pno12 c-crq pns12 vbb j,
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or when we bee pinched with any other affliction:
or when we be pinched with any other affliction:
cc c-crq pns12 vbb vvn p-acp d j-jn n1:
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yit notwithstanding, lyke as wee must afore all thinges pray for the comming of Gods kingdome,
yet notwithstanding, like as we must afore all things pray for the coming of God's Kingdom,
av a-acp, av-j c-acp pns12 vmb p-acp d n2 vvb p-acp dt n-vvg pp-f npg1 n1,
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and seeke the aduauncing of his glorie, and make but an income of all other things else:
and seek the advancing of his glory, and make but an income of all other things Else:
cc vvi dt vvg pp-f po31 n1, cc vvi p-acp dt n1 pp-f d j-jn n2 av:
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So in this cace, wee must learne not too bee so wedded too the world and too this transitorie lyfe,
So in this case, we must Learn not too be so wedded too the world and too this transitory life,
av p-acp d n1, pns12 vmb vvi xx av vbi av vvn av dt n1 cc av d j n1,
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as too cry out for helpe when wee bee pinched with any aduersitie or neede, and in the meane whyle forget the thing that ought too bee preferred before them.
as too cry out for help when we be pinched with any adversity or need, and in the mean while forget the thing that ought too be preferred before them.
c-acp av vvi av p-acp n1 c-crq pns12 vbb vvn p-acp d n1 cc n1, cc p-acp dt j n1 vvi dt n1 cst vmd av vbi vvn p-acp pno32.
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Wherefore let vs learne too bee chare in such wyse of our lyfe, as wee may couet aboue all thinges that God should be glorified in our persons,
Wherefore let us Learn too be chare in such wise of our life, as we may covet above all things that God should be glorified in our Persons,
q-crq vvb pno12 vvi av vbi n1 p-acp d n1 pp-f po12 n1, c-acp pns12 vmb vvi p-acp d n2 cst np1 vmd vbi vvn p-acp po12 n2,
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whether it bee by life or by death, as S. Paule sheweth vs by his owne example in the Epistle to the Phillippians.
whither it be by life or by death, as S. Paul shows us by his own Exampl in the Epistle to the Philippians.
cs pn31 vbb p-acp n1 cc p-acp n1, c-acp n1 np1 vvz pno12 p-acp po31 d n1 p-acp dt n1 p-acp dt njp2.
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And so ye see what we haue to remember in the first place. And he sayeth expresly, that Vtterance myght bee giuen him in opening of his mouth. And so you see what we have to Remember in the First place. And he Saith expressly, that Utterance might be given him in opening of his Mouth.
cc av pn22 vvb r-crq pns12 vhb pc-acp vvi p-acp dt ord n1. cc pns31 vvz av-j, d n1 vmd vbi vvn pno31 p-acp vvg pp-f po31 n1.
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As if he should say, that God myght giue him such corage and constancie, as he myght not speake fayntly, but freely preach the Gospell,
As if he should say, that God might give him such courage and constancy, as he might not speak faintly, but freely preach the Gospel,
c-acp cs pns31 vmd vvi, cst np1 vmd vvi pno31 d n1 cc n1, c-acp pns31 vmd xx vvi av-j, p-acp av-j vvi dt n1,
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and not conceale any thing that myght serue too let foorth the grace of our Iord Iesus Christ,
and not conceal any thing that might serve too let forth the grace of our Iord Iesus christ,
cc xx vvi d n1 cst vmd vvi av vvb av dt n1 pp-f po12 n1 np1 np1,
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and the infinite benefytes that hee hath brought vs. That is the thing which Saint Paule ment by the opening of his mouth.
and the infinite benefits that he hath brought us That is the thing which Saint Paul meant by the opening of his Mouth.
cc dt j n2 cst pns31 vhz vvn pno12 d vbz dt n1 r-crq n1 np1 vvd p-acp dt n-vvg pp-f po31 n1.
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Now experience sheweth, that he did not without cause desyre of God that his mouth myght bee opened as a gate or doore:
Now experience shows, that he did not without cause desire of God that his Mouth might be opened as a gate or door:
av n1 vvz, cst pns31 vdd xx p-acp n1 vvi pp-f np1 cst po31 n1 vmd vbi vvn p-acp dt n1 cc n1:
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for he vseth the same terme in the forealledged place of the fourth too the Colossians.
for he uses the same term in the forealledged place of the fourth too the colossians.
c-acp pns31 vvz dt d n1 p-acp dt vvn n1 pp-f dt ord av dt njp2.
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For such as shun death, (that is too wit, the most parte of them that professe the preaching of the Gospell,) will not sticke too say somewhat too the matter:
For such as shun death, (that is too wit, the most part of them that profess the preaching of the Gospel,) will not stick too say somewhat too the matter:
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but yit they doo oftentymes so disgyze the ryght, or else speake it so fearfully: as the hearers wot not what they meane by it, their woords shalbee so intangled.
but yet they do oftentimes so disgyze the right, or Else speak it so fearfully: as the hearers wot not what they mean by it, their words shalbe so entangled.
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Too bee short, whereas they should shewe with loud and shirle voyce, what our Lord Iesus Christ is, what Gods seruice is, what the trew religion is, what fayth and repentance is:
Too be short, whereas they should show with loud and shirle voice, what our Lord Iesus christ is, what God's service is, what the true Religion is, what faith and Repentance is:
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they touch them as it were at glaunce:
they touch them as it were At glance:
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but as for too rip vp matters, and too serch them too the bottom, they cannot away with that.
but as for too rip up matters, and too search them too the bottom, they cannot away with that.
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And why? For they see perill hanging ouer their heades, if they should vse such freenesse.
And why? For they see peril hanging over their Heads, if they should use such freeness.
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Howbeeit, Gods trew seruantes must practize that which Saint Paule sayeth too Timothie:
Howbeit, God's true Servants must practice that which Saint Paul Saith too Timothy:
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namely that they haue not a slauish and cowardly hart, but march foorth freely in their vocation, too ouerpasse all the furiousnesse of the world, namely that they have not a slavish and cowardly heart, but march forth freely in their vocation, too overpass all the furiousness of the world,
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and to haue a brazen forehead, as it is sayd in Ieremie.
and to have a brazen forehead, as it is said in Ieremie.
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And although they see many hard battelles, and that they cannot please the world in dooing their dewtie,
And although they see many hard battles, and that they cannot please the world in doing their duty,
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but that they shall haue the enmitie of many men for exalting the grace of our Lord Iesus Christ as they ought too doo:
but that they shall have the enmity of many men for exalting the grace of our Lord Iesus christ as they ought too do:
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yit let them not ceasse too go foreward, and too ouercome all lettes.
yet let them not cease too go forward, and too overcome all lets.
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Howbeeit forasmuch as wee bee fearfull and feeble, God must bee fayne too woorke in vs,
Howbeit forasmuch as we be fearful and feeble, God must be fain too work in us,
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and too giue vs boldnesse too speake as wee ought too doo.
and too give us boldness too speak as we ought too do.
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Then is it not ynough for vs too bee warned of our dewtie, but wee must also adde this poynt of resorting vntoo God with acknowledgment of our wantes and defaultes.
Then is it not enough for us too be warned of our duty, but we must also add this point of resorting unto God with acknowledgment of our Wants and defaults.
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And furthermore let vs all take notice in generall, that the preaching of the Gospell is too hygh and weyghtie a charge,
And furthermore let us all take notice in general, that the preaching of the Gospel is too high and weighty a charge,
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vnlesse wee bee gouerned by Gods spirit: according also as Saint Paule cryeth out in the second too the Corinthians:
unless we be governed by God's Spirit: according also as Saint Paul Cries out in the second too the Corinthians:
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Who is sufficent for it? When he speaketh of the preaching whereby men should bee reconcyled vntoo God,
Who is sufficient for it? When he speaks of the preaching whereby men should be reconciled unto God,
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and certifyed of their saluation, whereby the kingdome of heauen is opened, whereby wee haue witnesse of the forgiuenesse of our sinnes,
and certified of their salvation, whereby the Kingdom of heaven is opened, whereby we have witness of the forgiveness of our Sins,
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and whereby the blud of our Lord Iesus Christ is giuen foorth too wash vs from all our steynes:
and whereby the blood of our Lord Iesus christ is given forth too wash us from all our steynes:
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who is of abilitie meete for it (sayeth Saint Paule) except God make vs able by woorking in vs? For wee cannot so much as thinke too doo good.
who is of ability meet for it (Saith Saint Paul) except God make us able by working in us? For we cannot so much as think to do good.
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Yea wee bee so farre of from hauing power too doo any thing in deede, that wee cannot so much as thinke one good thought, vnlesse God giue vs it.
Yea we be so Far of from having power too do any thing in deed, that we cannot so much as think one good Thought, unless God give us it.
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Now then, let such as are called too the office of teaching Gods Church, vnderstand their owne weakenesse,
Now then, let such as Are called too the office of teaching God's Church, understand their own weakness,
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and put themselues wholly intoo Gods hand, too bee made able too discharge themselues, knowing that they shall neuer bring it too passe, no nor the hundreth part of it,
and put themselves wholly into God's hand, too be made able too discharge themselves, knowing that they shall never bring it too pass, no nor the Hundredth part of it,
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vnlesse it bee giuen them from aboue.
unless it be given them from above.
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And therefore let all men pray for those that are so ordeyned too bee teachers and ministers of the woord:
And Therefore let all men pray for those that Are so ordained too be Teachers and Ministers of the word:
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for it is a singular gift of God, when wee haue such Shepherdes of our soules,
for it is a singular gift of God, when we have such Shepherdess of our Souls,
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as are able too guyde vs well.
as Are able too guide us well.
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Wherfore bee it knowen both too great and small, that too maynteyne the Church in hir perfect state and soundnesse, God must bee fayne too giue power and strength too such as should teache,
Wherefore be it known both too great and small, that too maintain the Church in his perfect state and soundness, God must be fain too give power and strength too such as should teach,
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and men must pray for them: for in so doing, euery man procureth his owne welfare and saluation.
and men must pray for them: for in so doing, every man procureth his own welfare and salvation.
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And if we be negligent therin, it is a token that wee make no reckening, nother of our spiritual life, nor of the common welfare of the Church.
And if we be negligent therein, it is a token that we make no reckoning, neither of our spiritual life, nor of the Common welfare of the Church.
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And heerin wee see what wee ought too deeme of such as pretend too preache Gods woord in these dayes,
And herein we see what we ought too deem of such as pretend too preach God's word in these days,
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and in the meane whyle are so fearefull, that they dare not open their mouth,
and in the mean while Are so fearful, that they Dare not open their Mouth,
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vntill they haue well bethought them, whether the things that they intend too speake, may offend or delyght the eares of him and of hir.
until they have well bethought them, whither the things that they intend too speak, may offend or delight the ears of him and of his.
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What a sort see wee in the Popedome which rowe betweene two streames, and would fayne haue it knowen, that they bee such as would fayne haue leaue too preache purely? But yit for all that, they doo so beepeynt the doctrine which they vtter:
What a sort see we in the Popedom which row between two streams, and would fain have it known, that they be such as would fain have leave too preach purely? But yet for all that, they do so beepeynt the Doctrine which they utter:
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as they play the craftie merchantes, and there is nothing but falshood in them, according also as Saint Paule vseth the same similitude, in speaking of such as abused Gods woord too purchace the fauour of the world, and too maynteyne it.
as they play the crafty Merchants, and there is nothing but falsehood in them, according also as Saint Paul uses the same similitude, in speaking of such as abused God's word too purchase the favour of the world, and too maintain it.
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Now the saying of such men is, that they must stryke sayle, hold with the hare,
Now the saying of such men is, that they must strike sail, hold with the hare,
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and hunt with the hound, eschew occasiō of stumbling blocks, and that it is not for a man too stryue ageinst the streame.
and hunt with the hound, eschew occasion of stumbling blocks, and that it is not for a man too strive against the stream.
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As who should say, they bee much wyzer than God, •ho speaking by Saint Paule, telleth vs, that Iesus Cerist must bee preached throughly,
As who should say, they be much wyzer than God, •ho speaking by Saint Paul, Telleth us, that Iesus Christ must be preached thoroughly,
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and men must not go about too bury him any more:
and men must not go about too bury him any more:
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for seeing he is rizen vntoo glorie, he will haue the voyce of his Gospell ring loud and shirle, without any dissimulation, as I sayd afore.
for seeing he is rizen unto glory, he will have the voice of his Gospel ring loud and shirle, without any dissimulation, as I said afore.
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Moreouer, euen where there is no persecutiō of sword nor fyre, the world sees that they which name themselues ministers of the Gospell, would fayne currye fauell in such wyse,
Moreover, even where there is no persecution of sword nor fire, the world sees that they which name themselves Ministers of the Gospel, would fain curry fauell in such wise,
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as there should bee no shift but our Lord Iesus Christ must stoope, and wrythe his truthe too and fro at mennes pleasures.
as there should be no shift but our Lord Iesus christ must stoop, and wrythe his truth too and from At men's pleasures.
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Now adayes when the preachers perceyue, that it is no pleasant thing for them too put men vnder the yoke of our Lord Iesus Christ:
Now adays when the Preachers perceive, that it is no pleasant thing for them too put men under the yoke of our Lord Iesus christ:
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what, say they? Shall wee offend greate men, and such as are in authoritie ouer vs? Should wee not rather win them by gentlenesse? Yis,
what, say they? Shall we offend great men, and such as Are in Authority over us? Should we not rather win them by gentleness? Yis,
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but they bee wyld beasts dossing with their hornes ageinst our Lord Iesus Christ, and cannot abyde that there should bee any disciplyne in the Church:
but they be wild beasts dossing with their horns against our Lord Iesus christ, and cannot abide that there should be any discipline in the Church:
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and yit for all that, men must preache still too their lyking.
and yet for all that, men must preach still too their liking.
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What a trayterousnesse and villanie were that? Yit notwithstanding, a man neede not go farre too fynd such preachers of the Gospell, that is too say, of leaud choppers and chaungers, which turne all topsiteruie, knowing not what their dewtie is.
What a trayterousnesse and villainy were that? Yet notwithstanding, a man need not go Far too find such Preachers of the Gospel, that is too say, of lewd choppers and changers, which turn all topsiteruie, knowing not what their duty is.
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The world sees such examples too manifestly before their eyes.
The world sees such Examples too manifestly before their eyes.
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Therfore it standeth vs so much the more on hand to mark well this text, where Saint Paule sheweth that the Gospell is not preached as God hath commaunded it,
Therefore it Stands us so much the more on hand to mark well this text, where Saint Paul shows that the Gospel is not preached as God hath commanded it,
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except men go too it fully and openly, and with full mouth (as they say.)
except men go too it Fully and openly, and with full Mouth (as they say.)
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Now he speaketh of the secret of the Gospell, too magnify this doctrine, which else should be despized of many that wil needs play the suttle & sharp witted fellowes, according as yee shall see a sort of presumptuous fellowes which think thēselues so wyse, that the Gospell is not for them:
Now he speaks of the secret of the Gospel, too magnify this Doctrine, which Else should be despised of many that will needs play the subtle & sharp witted Fellows, according as ye shall see a sort of presumptuous Fellows which think themselves so wise, that the Gospel is not for them:
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for there is such a simplicitie in it, as they cannot brucke.
for there is such a simplicity in it, as they cannot Brucke.
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It is very trew that at the first syght, when men reade the Gospell, they shall see that God dooth after a sort play the nurce there (as he him self sayeth) and that bycause he knoweth our rudenesse,
It is very true that At the First sight, when men read the Gospel, they shall see that God doth After a sort play the nurse there (as he him self Saith) and that Because he Knoweth our rudeness,
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how we bee as little children:
how we be as little children:
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he lispeth with vs. But yit for all that, the doctrine therof passeth all the wit of man.
he lispeth with us But yet for all that, the Doctrine thereof passes all the wit of man.
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For the verie Angels doo woonder at it, and are inforced too honour it, as it is sayd in another place.
For the very Angels do wonder At it, and Are enforced too honour it, as it is said in Another place.
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Then let vs vnderstand, that in the simplicitie which is seen in the Gospell, there is such wisdome of God as is incomprehensible, Then let us understand, that in the simplicity which is seen in the Gospel, there is such Wisdom of God as is incomprehensible,
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vnlesse it please him too reuele it too vs by his holie spirit.
unless it please him too reveal it too us by his holy Spirit.
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For were we the best learned doctors in the world, yit should wee fasten vpō nothing (there) vnlesse God inlyghtned our vnderstanding,
For were we the best learned Doctors in the world, yet should we fasten upon nothing (there) unless God inlyghtned our understanding,
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as is sayd of it in the two first chapters of the first Epistle to the Corinthians.
as is said of it in the two First Chapters of the First Epistle to the Corinthians.
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That therfore is the cause why S. Paule telleth vs, that there are great secrets in the Gospel which we vnderstād not,
That Therefore is the cause why S. Paul Telleth us, that there Are great secrets in the Gospel which we understand not,
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further foorth than God woorketh in vs:
further forth than God worketh in us:
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and that no tung of man is able to vtter them, except God guyde both them that heare them,
and that no tongue of man is able to utter them, except God guide both them that hear them,
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and are too bee taught them, and also those that speake them, so as all bee gouerned, by his holy spirit.
and Are to be taught them, and also those that speak them, so as all be governed, by his holy Spirit.
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And he addeth, as it becommeth mee too speake.
And he adds, as it becomes me too speak.
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Wherin hee sheweth yit agein, that it is not ynough too preache by rote whatsoeuer comes at the tungs end:
Wherein he shows yet again, that it is not enough too preach by rote whatsoever comes At the tungs end:
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but all must bee ruled by Gods woord, so as it may perce mens harts, and win them too his obenience:
but all must be ruled by God's word, so as it may pierce men's hearts, and win them too his obenience:
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and that (as is sayd in another place) there bee not only language or speache:
and that (as is said in Another place) there be not only language or speech:
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for the kingdome of heauen consisteth not in gay Rhetorik, but in the power of God. for the Kingdom of heaven Consisteth not in gay Rhetoric, but in the power of God.
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Too the end then that there may be such a lyuelinesse, as mē may know that such as teache vs, are stirred vp of God, to be as his instruments, and too doo him seruis:
Too the end then that there may be such a lyuelinesse, as men may know that such as teach us, Are stirred up of God, to be as his Instruments, and too do him seruis:
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(53) sermon (DIV2)
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Saint Paule desyreth men too pay for him.
Saint Paul desireth men too pay for him.
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Wherfore let vs learne, that too step vp into the pulpit, and too expound some text of scripture, is not all that is too bee doone,
Wherefore let us Learn, that too step up into the pulpit, and too expound Some text of scripture, is not all that is to be done,
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but there must be a special handsomnesse, which groweth not in the gardens of men, but proceedeth of the extraordinarie goodnesse of God.
but there must be a special handsomeness, which grows not in the gardens of men, but Proceedeth of the extraordinary Goodness of God.
cc-acp a-acp vmb vbi dt j n1, r-crq vvz xx p-acp dt n2 pp-f n2, cc-acp vvz pp-f dt j n1 pp-f np1.
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And herein he sheweth that which he speaketh in another place, namely that noman can performe the dewtie of a good and faythfull teacher, vnlesse he bee sent. And herein he shows that which he speaks in Another place, namely that Roman can perform the duty of a good and faithful teacher, unless he be sent.
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Now this sending importeth, that God giueth men that which is requisyte for the executing of their charge,
Now this sending imports, that God gives men that which is requisyte for the executing of their charge,
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bycause they want it of themselues.
Because they want it of themselves.
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There is yit further, that Saint Paule gloryeth of his bearing of the Ambassage of the Gospell, notwithstanding that he bee a poore prisoner,
There is yet further, that Saint Paul Glorieth of his bearing of the Ambassage of the Gospel, notwithstanding that he be a poor prisoner,
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yea and in cheynes, as if a man should now set a man in the stocks, or •etter him.
yea and in chains, as if a man should now Set a man in the stocks, or •etter him.
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Therfore he vseth the woord Ambashadour, too the intent that his imprizoning should not preiudice the doctrine of God.
Therefore he uses the word Ambashadour, too the intent that his imprizoning should not prejudice the Doctrine of God.
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No, no (sayeth he) God auoweth mee for his Ambassadour.
No, no (Saith he) God avoweth me for his Ambassador.
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Albeeit that men hold scorne of mee, though I bee thus afflicted, and although men myght lothe mee too looke vppon mee:
Albeit that men hold scorn of me, though I be thus afflicted, and although men might loath me too look upon me:
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yit is all this no derogation too the office wherin God hath put mee, that is too say, too my Ambassadourship of preaching the Gospell in his name.
yet is all this no derogation too the office wherein God hath put me, that is too say, too my Ambassadourship of preaching the Gospel in his name.
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And it is not only in this text that Saint Paule dooth so magn•fye the honorable dignitie that was giuen vntoo him, in declaring that men cannot any what diminish it:
And it is not only in this text that Saint Paul doth so magn•fye the honourable dignity that was given unto him, in declaring that men cannot any what diminish it:
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(53) sermon (DIV2)
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but (which more is) he glorieth greatly in that he was hild so in yron cheynes and streyt prizon.
but (which more is) he Glorieth greatly in that he was held so in iron chains and streyt prizon.
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For surely it serued for a good record that he had preached earnestly, and that men ought to receyue his doctrine quietly & without gey•saying.
For surely it served for a good record that he had preached earnestly, and that men ought to receive his Doctrine quietly & without gey•saying.
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Trew it is, that if we go through with our charge, & follow Gods calling with a free hart, we shalbe his seruants.
True it is, that if we go through with our charge, & follow God's calling with a free heart, we shall his Servants.
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But yit for all that, there is not so good proof of vs as when God sendeth some tryall,
But yet for all that, there is not so good proof of us as when God sends Some trial,
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so as wee bee one whyle in prizon, another whyle driuen from place too place, and trubbled and vexed dyuers wayes.
so as we be one while in prizon, Another while driven from place too place, and trubbled and vexed Diverse ways.
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If wee see that, and agein, that wee bee wrongfully blamed, and torne in peeces,
If we see that, and again, that we be wrongfully blamed, and torn in Pieces,
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and yit neuerthelesse doo hold out still, without swaruing one way or other for any thing that may befall:
and yet nevertheless do hold out still, without swerving one Way or other for any thing that may befall:
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then dooth God ratifye and authentikly seale our Calling, and shewe that he hath made vs his seruants.
then doth God ratify and authentikly seal our Calling, and show that he hath made us his Servants.
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Now then seeing that Saint Paule was in prizon, and moued too deny him self,
Now then seeing that Saint Paul was in prizon, and moved too deny him self,
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and could haue gone out if he had would, by forsaking the truthe of the Gospel,
and could have gone out if he had would, by forsaking the truth of the Gospel,
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and yit hild out stedfastly, so as his lyfe was nothing too him, but his continewall seeking was too magnify the name of our Lord Iesus Christ:
and yet held out steadfastly, so as his life was nothing too him, but his continual seeking was too magnify the name of our Lord Iesus christ:
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when such Constancie was seene in Saint Paule, it myght well bee concluded, that there had bin no counterfetting in him before.
when such Constancy was seen in Saint Paul, it might well be concluded, that there had been no counterfeiting in him before.
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For whē a man shall but only preache, and afterward when he commeth but to the aking of the tippe of his finger, he starteth backe,
For when a man shall but only preach, and afterwards when he comes but to the aching of the tip of his finger, he starts back,
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and would plucke his pennie from the stake (as they say:) dooth not the world see that he was but a niggler,
and would pluck his penny from the stake (as they say:) doth not the world see that he was but a niggler,
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and a player of enterludes before? If a man be a great wryter, and as excellent a teacher as can be deuyzed,
and a player of interludes before? If a man be a great writer, and as excellent a teacher as can be deuyzed,
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and yit notwithstanding wil not shed one drop of blud when God calleth him too it? too shewe that the doctrine which hee caryed abrode was not his owne:
and yet notwithstanding will not shed one drop of blood when God calls him too it? too show that the Doctrine which he carried abroad was not his own:
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it appeereth that he was but a mocker, and that he is woorthie too haue men spit in his face,
it appeareth that he was but a mocker, and that he is worthy too have men spit in his face,
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and too haue more shame and reproche, than if he had bin an ignorant beast.
and too have more shame and reproach, than if he had been an ignorant beast.
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So then, Saint Paule gloryeth of his bands, saying, that although the world made no reckening of him,
So then, Saint Paul Glorieth of his bans, saying, that although the world made no reckoning of him,
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but disdeyned him, yit neuerthelesse God auoweth him for his Ambassadour. And heerupon let vs learne not to bee so scornful as to despize Gods seruantes,
but disdained him, yet nevertheless God avoweth him for his Ambassador. And hereupon let us Learn not to be so scornful as to despise God's Servants,
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(53) sermon (DIV2)
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when we see them hild in prizon, but let vs vnderstand, that God dooth then exalt them too much greater dignity and honour,
when we see them held in prizon, but let us understand, that God doth then exalt them too much greater dignity and honour,
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than those that are mounted aloft into pulpites.
than those that Are mounted aloft into pulpits.
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He then that is in prison, and persīsteth in the pure confession of the Gospel, is in much more honorable degree,
He then that is in prison, and persinsteth in the pure Confessi of the Gospel, is in much more honourable degree,
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than al they that preach at free liberty. Marke that for one poynt.
than all they that preach At free liberty. Mark that for one point.
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And agein, in the tyme that God spareth vs and giueth vs leyzure, let vs learne too fence our selues so afore hand with corage and constancie,
And again, in the time that God spares us and gives us leyzure, let us Learn too fence our selves so afore hand with courage and constancy,
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as wee may bee his Ambassadours whensoeuer it shall please him, both in prizon, and in the middes of the threatenings of enemies,
as we may be his ambassadors whensoever it shall please him, both in prizon, and in the mids of the threatenings of enemies,
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and in all the rages of death that can bee put ageinst vs. That is the thing which wee haue too marke vppon this streyne.
and in all the rages of death that can be put against us That is the thing which we have too mark upon this streyne.
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And so let vs not bee dismayed as a number of vnconstant persons are, who when they heare that a great sort are imprizoned in such a place,
And so let us not be dismayed as a number of unconstant Persons Are, who when they hear that a great sort Are imprizoned in such a place,
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and such a one was burnt in another place, are by and by out of hart,
and such a one was burned in Another place, Are by and by out of heart,
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and the Gospell is no more accounted with them.
and the Gospel is no more accounted with them.
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They that forge too themselues such stumbling blockes, shewe well that they neuer had any liuely roote in fayth.
They that forge too themselves such stumbling blocks, show well that they never had any lively root in faith.
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But contrariwyse, when wee see that our Lord Iesus Christ dooth so serue himselfe by those whom he calleth too tryall, by putting them intoo the handes of Tyrantes,
But contrariwise, when we see that our Lord Iesus christ doth so serve himself by those whom he calls too trial, by putting them into the hands of Tyrants,
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and of the enemies of his truth, and yit giueth them inuincible constancie:
and of the enemies of his truth, and yet gives them invincible constancy:
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For vnlesse God wrought in them, it is certeyne that there should no such strenght bee seene in any man liuing.
For unless God wrought in them, it is certain that there should not such strength be seen in any man living.
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Therefore wee must pray God too arme vs at our neede, and therwithal to shewe vs that the doctrine of his Gospell which is of sufficient authoritie of it selfe, must bee further authorized by a manner of prouision.
Therefore we must pray God too arm us At our need, and therewithal to show us that the Doctrine of his Gospel which is of sufficient Authority of it self, must be further authorized by a manner of provision.
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But yit must the blud of the Martirs, and of such as God hath sanctified to his glory, serue too that purpose,
But yet must the blood of the Martyrs, and of such as God hath sanctified to his glory, serve too that purpose,
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bycause they bee as it were his Proctors before men.
Because they be as it were his Proctors before men.
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Now heereuppon Paule addeth, that he hath sent Tychicus too Ephesus, too the intent that the Ephesians myght knowe in what state he was.
Now Hereupon Paul adds, that he hath sent Tychicus too Ephesus, too the intent that the Ephesians might know in what state he was.
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This also is sayd too the common edifying of the Church.
This also is said too the Common edifying of the Church.
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For whereas Saint Paule speaketh of his state and dooings, he meaneth not the things that concerne his bodie or his health,
For whereas Saint Paul speaks of his state and doings, he means not the things that concern his body or his health,
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nor any thing else that belongeth too this present lyfe:
nor any thing Else that belongeth too this present life:
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but he referreth it specially too the confession of the fayth, and his free maynteyning of the Gospell.
but he Refers it specially too the Confessi of the faith, and his free maintaining of the Gospel.
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Wee know that if a man bee in prison, specially a man of renowme:
we know that if a man be in prison, specially a man of renown:
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folke will bee in some care of him, (saying) Alas, will God giue him constancie? And agein ▪ the diuell sleepeth not at that tyme.
folk will be in Some care of him, (saying) Alas, will God give him constancy? And again ▪ the Devil Sleepeth not At that time.
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There shall neuer any man of credit which hath edifyed Gods Church, bee cast in prison, or impeached:
There shall never any man of credit which hath edified God's Church, be cast in prison, or impeached:
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but there shall some thing or other bee sowed abrode, too disgrace him, and too bring him as it were intoo a slaunder,
but there shall Some thing or other be sowed abroad, too disgrace him, and too bring him as it were into a slander,
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and all is too deface the things that God hath doone by his meane, and too ouerthrowe that which he hath builded.
and all is too deface the things that God hath done by his mean, and too overthrown that which he hath built.
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That is one of Satans policies.
That is one of Satan policies.
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And therefore Saint Paule knowing that men myght sowe abrode many lyes, and say, ho, see yee, I warrant yee he should not bee so long borne with at Rome, specially hauing the Emperour and all the Court ageinst him: except he did yeeld:
And Therefore Saint Paul knowing that men might sow abroad many lies, and say, ho, see ye, I warrant ye he should not be so long born with At Room, specially having the Emperor and all the Court against him: except he did yield:
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it may well bee sayd, that his cace is not cleere.
it may well be said, that his case is not clear.
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And others, Tush, men make no account of him, they see he is but a doting foole. And others:
And Others, Tush, men make no account of him, they see he is but a doting fool. And Others:
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some one thing, and some another, euery man after his owne fancie:
Some one thing, and Some Another, every man After his own fancy:
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Saint Paule (I say) perceyuing that many poore we akelings myght be hindered by him,
Saint Paul (I say) perceiving that many poor we akelings might be hindered by him,
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and cast intoo perpleritie, and that othersome myght bee kept backe from comming too the Gospell:
and cast into perpleritie, and that Othersome might be kept back from coming too the Gospel:
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will haue his state knowen, and the diuell with all his slaunders put too the foyle,
will have his state known, and the Devil with all his slanders put too the foil,
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so as he myght haue accesse too them, and not be reiected as one woorth nothing,
so as he might have access too them, and not be rejected as one worth nothing,
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and the mouthes of all backebyters stopped, and lykewyse of all Colcaryers which seeke nothing but too set trubble in the Church.
and the mouths of all backbiters stopped, and likewise of all Colcaryers which seek nothing but too Set trubble in the Church.
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Also for feare least they that had begun too profit in the Gospell, myght bee hindered,
Also for Fear lest they that had begun too profit in the Gospel, might be hindered,
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and the same an occasion too shet the gate ageinst such as were not yit come in:
and the same an occasion too shet the gate against such as were not yet come in:
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Saint Paule intending too preuent all those respectes, sayeth, that he hath sent Tychicus.
Saint Paul intending too prevent all those respects, Saith, that he hath sent Tychicus.
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And wee see yit better in this text, what care he had alwayes too make the Churches continewe in goodnesse.
And we see yet better in this text, what care he had always too make the Churches continue in Goodness.
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For he could haue alledged that he was letted ynough for himselfe, and that he was ouermatched with enemyes:
For he could have alleged that he was letted enough for himself, and that he was overmatched with enemies:
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& he could haue made thē beleeue, that he had had no leyzure too thinke of other folkes,
& he could have made them believe, that he had had no leyzure too think of other folks,
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and that for his owne part, it was ynough for him too doo his dewtie at Rome, without sending here and there ouer the sea, too confirme the Churches:
and that for his own part, it was enough for him to do his duty At Room, without sending Here and there over the sea, too confirm the Churches:
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for there were a great sort of others besydes him. Agein, forasmuch as God had shet him vp:
for there were a great sort of Others besides him. Again, forasmuch as God had shet him up:
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it had bin ynough (as a man would haue iudged in common opinion) that he swarued not a syde euen too the death.
it had been enough (as a man would have judged in Common opinion) that he swerved not a side even too the death.
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But he contenteth not him self with his only being of a faythfull witnesse and martir of our Lord Iesus Christ:
But he contents not him self with his only being of a faithful witness and Martyr's of our Lord Iesus christ:
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but he thinketh therwithall, that it became him too preuent all stumbling blocks which the diuell stirred vp one way or other, too defame the Gospell withall,
but he Thinketh therewithal, that it became him too prevent all stumbling blocks which the Devil stirred up one Way or other, too defame the Gospel withal,
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and he imployeth himself therto, as wee see heere by example.
and he employeth himself thereto, as we see Here by Exampl.
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Now then let vs learne to serue God in such wyze, euen too the laste gaspe of our lyfe,
Now then let us Learn to serve God in such wyze, even too the laste gasp of our life,
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as wee may haue a care of our neyghbours also, and procure their welare as much as wee can, accordingly as God hath bound vs thertoo.
as we may have a care of our neighbours also, and procure their welare as much as we can, accordingly as God hath bound us thertoo.
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And to the intent that Tychicus should be receyued, he calleth him brother and faythfull minister in Christ:
And to the intent that Tychicus should be received, he calls him brother and faithful minister in christ:
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and that is too giue him credit, that men myght receyue his record.
and that is too give him credit, that men might receive his record.
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And in very deede, wee must iudeuer too the vttermost of our power, that such as can serue the Church, may bee aduaunced,
And in very deed, we must iudeuer too the uttermost of our power, that such as can serve the Church, may be advanced,
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and men knowe what they bee, and that they may haue as it were their mark,
and men know what they be, and that they may have as it were their mark,
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so as they may haue authoritie as is requisite. That is the example which Saint Paule sheweth vs:
so as they may have Authority as is requisite. That is the Exampl which Saint Paul shows us:
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For it was not for any vaynglorie or fauor of men, that he commended Tychicus after that maner:
For it was not for any vainglory or favour of men, that he commended Tychicus After that manner:
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but his desyre was, that men should know Christs faythfull minister too their owne benefyte,
but his desire was, that men should know Christ faithful minister too their own benefit,
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Theruppon, too end and knit vp his Epistle withall, Saint Paule prayeth, that the brethren myght haue peace, loue,
Thereupon, too end and knit up his Epistle withal, Saint Paul Prayeth, that the brothers might have peace, love,
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and Fayth from God, and from our Lord Iesus Christ. Now this woord Peace is commonly taken in Saint Paule, for all welfare and prosperitie.and Faith from God, and from our Lord Iesus christ. Now this word Peace is commonly taken in Saint Paul, for all welfare and Prosperity.
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In deede it signifyeth properly concord:
In deed it signifieth properly concord:
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but the Apostles being accustomed too the Hebrew tung, haue vsed the word that importeth both.
but the Apostles being accustomed too the Hebrew tongue, have used the word that imports both.
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And when Saint Paule sayeth, Grace and peace bee giuen vntoo you:
And when Saint Paul Saith, Grace and peace be given unto you:
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by the first he wisheth Gods fauour and mercie, and by the other, that he should prosper vs in all goodnesse and good things.
by the First he wishes God's favour and mercy, and by the other, that he should prosper us in all Goodness and good things.
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Therfore in this text he sheweth, that all the prosperitie of the godly commeth of Gods mere goodnesse, and not from elswhere.
Therefore in this text he shows, that all the Prosperity of the godly comes of God's mere Goodness, and not from elsewhere.
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Therunto he addeth also, fayth and charitie.
Thereunto he adds also, faith and charity.
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Wherin wee see that God reserueth too him self the office, not only of sending vs these outward goods which wee want,
Wherein we see that God reserveth too him self the office, not only of sending us these outward goods which we want,
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but also and specially of giuing vs the spiritual gifts, wherof wee bee vtterly voyd and destitute.
but also and specially of giving us the spiritual Gifts, whereof we be utterly void and destitute.
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Howbeit, it is hard too make men beleeue it, bicause they be alwayes drunkē with this pryde, of imagining themselues too haue some abilitie of mynd too beleeue the Gospell,
Howbeit, it is hard too make men believe it, Because they be always drunken with this pride, of imagining themselves too have Some ability of mind too believe the Gospel,
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and too discerne betweene good and euill, insomuch that too their seeming, it is a needlesse thing to pray God too inlyghten them.
and too discern between good and evil, insomuch that too their seeming, it is a needless thing to pray God too inlyghten them.
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But yit must wee needs bee punished for our ouerweening, if wee think wee haue eyther fayth or charitie of our selues.
But yet must we needs be punished for our overweening, if we think we have either faith or charity of our selves.
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So then let vs conclude, that bothe of them bee the singular gifts of God,
So then let us conclude, that both of them be the singular Gifts of God,
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and let vs confesse, that both of them come of him, and that on the other side he must bee fayme 〈 … 〉:
and let us confess, that both of them come of him, and that on the other side he must be fayme 〈 … 〉:
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for wee bee blynd 〈 … 〉 wee haue the woord pre•ched too vs, and as it were chawed too vs,
for we be blind 〈 … 〉 we have the word pre•ched too us, and as it were chawed too us,
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so as there remayneth no more for vs too doo, but too swallowe it downe.
so as there remaineth no more for us to do, but too swallow it down.
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Yit shall wee continew dull lyke blocks of timber, if God doo not inlyghten vs by hys holie spirit,
Yet shall we continue dull like blocks of timber, if God do not inlyghten us by his holy Spirit,
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and bow our harts too his obedience.
and bow our hearts too his Obedience.
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Then if God woork not so, it is certein that when our eares shal haue bin beaten with good doctrine all the tyme of our lyfe, it shalbee but lost labour.
Then if God work not so, it is certain that when our ears shall have been beaten with good Doctrine all the time of our life, it shalbe but lost labour.
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And it is not only in this text that it is sayd so:
And it is not only in this text that it is said so:
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but a man shall scarsly fynd any leaf in the holie Scripture, wherin God reserueth not too him selfe the giuing of fayth.
but a man shall scarcely find any leaf in the holy Scripture, wherein God reserveth not to him self the giving of faith.
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as wee can not want any thing, for he is the fountayne that can neuer bee drawen drye.
as we can not want any thing, for he is the fountain that can never be drawn dry.
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And in good fayth wee our selues see well, that the holie scripture inlyghteneth vs, and how vtterly wee bee destitute of Gods spirit.
And in good faith we our selves see well, that the holy scripture inlyghteneth us, and how utterly we be destitute of God's Spirit.
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If wee compare our selues with fayth, and with the things that it bringeth vs:
If we compare our selves with faith, and with the things that it brings us:
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wee shall well see that there is iust cause why God should will vs too doo him homage for so great and so excellent a fift.
we shall well see that there is just cause why God should will us too do him homage for so great and so excellent a fift.
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For it is sayd, that God looked downe vppon men, and that he found them euery chone giuen ouer too all euill, For it is said, that God looked down upon men, and that he found them every chone given over too all evil,
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and saped in their filthinesse, so as there is not one that seeketh after goodnesse.
and saped in their filthiness, so as there is not one that seeks After Goodness.
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Agein, when there is any speaking of our reason and wisdome, it is sayd to be stark ignorance,
Again, when there is any speaking of our reason and Wisdom, it is said to be stark ignorance,
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and that we bee vtterly brutish, and that wee must become fooles in our selues, if wee will profit in Gods schoole.
and that we be utterly brutish, and that we must become Fools in our selves, if we will profit in God's school.
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And 〈 ◊ 〉 for our harts:
And 〈 ◊ 〉 for our hearts:
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what are they? They bee full of naughtinesse and 〈 ◊ 〉 bornnesse euē from our chyldhood,
what Are they? They be full of naughtiness and 〈 ◊ 〉 bornnesse even from our chyldhood,
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as the holie scripture reporteth euery where of them. Forasmuch then as wee be blynd in our vnderstanding, and froward in wil:
as the holy scripture Reporteth every where of them. Forasmuch then as we be blind in our understanding, and froward in will:
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let vs come now and see what fayth is.
let us come now and see what faith is.
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It is a cōprehending of Gods secrets, so as we know the fatherly loue that he beareth vs,
It is a comprehending of God's secrets, so as we know the fatherly love that he bears us,
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& assure our selues of it, & take hold of the heauenly lyfe, which neuerthelesse is incomprehensible too mans vnderstanding:
& assure our selves of it, & take hold of the heavenly life, which nevertheless is incomprehensible too men understanding:
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& to be short, are acquaynted with the grace of our Lord Iesus Christ, which extendeth hygh & lowe,
& to be short, Are acquainted with the grace of our Lord Iesus christ, which extendeth high & low,
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and deepe and wyde, as wee haue seene herteoofore.
and deep and wide, as we have seen herteoofore.
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Now then if on the one syde we consider what fayth is, & on the other syde enter intoo our selues,
Now then if on the one side we Consider what faith is, & on the other side enter into our selves,
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and examin our selues in such sort, as we fynd our selues vtterly destitute of all goodnesse:
and examine our selves in such sort, as we find our selves utterly destitute of all Goodness:
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it is good reason wee should confesse, that vntill God giue vs fayth, wee haue no fayth at all.
it is good reason we should confess, that until God give us faith, we have no faith At all.
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That is the thing which wee haue too mark vppon this text. As much is too bee sayd of charitie.
That is the thing which we have too mark upon this text. As much is to be said of charity.
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For is it not apparant that euery man is wedded too the loue of him self ▪ and that 〈 ◊ 〉 affections •arye vs away,
For is it not apparent that every man is wedded too the love of him self ▪ and that 〈 ◊ 〉 affections •arye us away,
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so as wee seeke 〈 ◊ 〉 owne profit continually with the hinderance of other men? And yit this lust and 〈 … 〉 wee cannot loue our neyghbours, but would rather oppresse them.
so as we seek 〈 ◊ 〉 own profit continually with the hindrance of other men? And yet this lust and 〈 … 〉 we cannot love our neighbours, but would rather oppress them.
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So then, we must needs haue Charitie from elswhere, and God must breake the cursed inclinatiō that is in vs,
So then, we must needs have Charity from elsewhere, and God must break the cursed inclination that is in us,
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namely the ouer excessiue louing of our selues.
namely the over excessive loving of our selves.
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And moreo•er when wee haue so renounced our selues, wee must vnderstand that wee bee so indetted too our neyghbours,
And moreo•er when we have so renounced our selves, we must understand that we be so indebted too our neighbours,
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as wee must indeuer too doo our dewtie towards them.
as we must endeavour too do our duty towards them.
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And so yee see that fayth and charitie are iustly called the speciall gift of God,
And so ye see that faith and charity Are justly called the special gift of God,
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and that Saint Paule dooth iustly in this text say: Charitie and Fayth bee vntoo you frow God our father.
and that Saint Paul doth justly in this text say: Charity and Faith be unto you frow God our father.
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It is certeyne that his wish was not made feynedly, but that in saying so, he doth vs to vnderstand that wee must haue it at Gods hand.
It is certain that his wish was not made feynedly, but that in saying so, he does us to understand that we must have it At God's hand.
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Wherfore let vs lay downe all foolish ouerweening, and let vs vnderstand that all the spirituall benefyts which wee haue, are the free gifts of God, wherby hee sheweth and declareth his liberalitie effectually towards vs. And it is certeyne that all the perfection of Christians consisteth in faythe and charitie.
Wherefore let us lay down all foolish overweening, and let us understand that all the spiritual benefits which we have, Are the free Gifts of God, whereby he shows and Declareth his liberality effectually towards us And it is certain that all the perfection of Christians Consisteth in faith and charity.
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Wherfore let vs conclude, that whatsoeuer belongeth to the saluation of our soules, or is woorthie too bee esteemed and commended, wee haue none of it of our owne growing,
Wherefore let us conclude, that whatsoever belongeth to the salvation of our Souls, or is worthy too be esteemed and commended, we have none of it of our own growing,
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but it commeth too vs from aboue.
but it comes too us from above.
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Accordingly as it is sayd of the confessing of our fayth, that nother flesh nor blud doo shewe vs that Iesus Christ is the sonne of God, but the father reuealeth it too vs. And lykewyse also our Lord Iesus Christ sayeth, Father, I thank thee that thou haste hidden these things from the wyse, Accordingly as it is said of the confessing of our faith, that neither Flesh nor blood do show us that Iesus christ is the son of God, but the father Revealeth it too us And likewise also our Lord Iesus christ Saith, Father, I thank thee that thou haste hidden these things from the wise,
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and reueled them too the little ones.
and revealed them too the little ones.
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Therfore let vs learne to bee little ones, that we may bee Gods schollers, and too bee fooles in our selues, that wee may bee filled with his wisdome,
Therefore let us Learn to be little ones, that we may be God's Scholars, and too be Fools in our selves, that we may be filled with his Wisdom,
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and yeeld him honor, according too the measure of the gifts which wee shall haue receyued of him,
and yield him honour, according too the measure of the Gifts which we shall have received of him,
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and not bee soo wicked as too chalendge the prayse vntoo vs, which he dooth iustly and ryghtly reserue too him self.
and not be so wicked as too challenge the praise unto us, which he doth justly and rightly reserve too him self.
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Howbeeit, Saint Paule matcheth our Lord Iesus Christ with God the father, too doo vs vnderstand, that wee can obteyne nothing but by the meanes of him, which hath reconcyled vs vntoo God.
Howbeit, Saint Paul Matches our Lord Iesus christ with God the father, too do us understand, that we can obtain nothing but by the means of him, which hath reconciled us unto God.
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For what is the cause that wee bee so corrupted in our nature, as wee bee voyd of all goodnesse,
For what is the cause that we be so corrupted in our nature, as we be void of all Goodness,
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and full fraught with all vyces, and too be short, that we be altogither abhominable:
and full fraught with all vices, and too be short, that we be altogether abominable:
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but for that we be vtterly estraunged from our Lord Iesus Christ, who is the fountayne of al goodnesse? And for the same cause was he indewed with all fulnesse of grace, according as it is sayd, that the father hath not giuen hym (the spirit in) some certein portion, but in such wyse as all of vs may so drawe out of him,
but for that we be utterly estranged from our Lord Iesus christ, who is the fountain of all Goodness? And for the same cause was he endued with all fullness of grace, according as it is said, that the father hath not given him (the Spirit in) Some certain portion, but in such wise as all of us may so draw out of him,
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Then can wee not haue one drop of spirituall gifts, but by flowing downe vppon vs through our Lord Iesus Christ, who is the only cundi•pype of them.
Then can we not have one drop of spiritual Gifts, but by flowing down upon us through our Lord Iesus christ, who is the only cundi•pype of them.
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And our Lord Iesus Christ not only hath the office of giuing vs at his owne pleasure whatsoeuer i• requisyte and necessarie for our welfare, in respect that he is our mediator (as wee haue seene in the.iiii. Chapter:) but also Saint Paule yeeldeth him here moreouer, that he giueth vs faith and charitie by his owne authoritie and power:
And our Lord Iesus christ not only hath the office of giving us At his own pleasure whatsoever i• requisyte and necessary for our welfare, in respect that he is our Mediator (as we have seen in the iiii Chapter:) but also Saint Paul yields him Here moreover, that he gives us faith and charity by his own Authority and power:
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for he setteth him in equall degree with his father.
for he sets him in equal degree with his father.
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Now then let vs vnderstand, that our Lord Iesus Christes office of inlyghtening vs by fayth,
Now then let us understand, that our Lord Iesus Christ's office of inlyghtening us by faith,
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and of reforming our harts, not only belongeth too him as now in respect that he is our mediator & Gods minister:
and of reforming our hearts, not only belongeth too him as now in respect that he is our Mediator & God's minister:
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but also that it is his owne: for this maner of speeche of S. Paules would not otherwyse agree.
but also that it is his own: for this manner of speech of S. Paul's would not otherwise agree.
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But heere by the way a man myght aske a question.
But Here by the Way a man might ask a question.
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For Saint Paule prayeth not God too giue fayth too the faythlesse, and charitie too them that are fleshly:
For Saint Paul Prayeth not God too give faith too the faithless, and charity too them that Are fleshly:
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but vntoo the brethren, that is too say, too the bodie of the Church.
but unto the brothers, that is too say, too the body of the Church.
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Now if they be of the Church, they bee Gods children alredye, they bee begotten agein by the holie Ghoste,
Now if they be of the Church, they be God's children already, they be begotten again by the holy Ghost,
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and by that meane they haue both fayth and charitie.
and by that mean they have both faith and charity.
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But herin Saint Paule sheweth vs, that it is not ynough for that God begin fayth in vs,
But Herein Saint Paul shows us, that it is not enough for that God begin faith in us,
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vnlesse he continew in it too the end:
unless he continue in it too the end:
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and that lyke as wee call fayth the gift of God, so must he also make it too growe and increace day by day.
and that like as we call faith the gift of God, so must he also make it too grow and increase day by day.
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And that is it which is ment by this saying, that it is giuen vntoo vs not only too beleeue in Iesus Christ, And that is it which is meant by this saying, that it is given unto us not only too believe in Iesus christ,
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but also too suffer for him.
but also too suffer for him.
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Therfore Gods giuing of fayth vntoo vs, is not in such wyse, as that he dooth but only prepare vs, that wee myght beleeue the Gospell,
Therefore God's giving of faith unto us, is not in such wise, as that he doth but only prepare us, that we might believe the Gospel,
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if we listed, and that afterward we should bring a consent of our owne, & go foreward of our selues by our own power: No:
if we listed, and that afterwards we should bring a consent of our own, & go forward of our selves by our own power: No:
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but when God hath once dispozed vs too beleeue, he must also giue vs such an affection,
but when God hath once dispozed us too believe, he must also give us such an affection,
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as may touche vs too the quicke, and afterward driue vs forewarde, and giue vs abilitie too perseuer,
as may touch us too the quick, and afterwards driven us forward, and give us ability too persever,
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so as we may profit, & go foreward, & be confirmed euen to the end.
so as we may profit, & go forward, & be confirmed even to the end.
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That is the cause why S. Paule speaking heere of the faythfull which were brought alredie intoo the good way,
That is the cause why S. Paul speaking Here of the faithful which were brought already into the good Way,
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and to whom the grace of God was manifested, sayeth neuerthelesse, that God must bee fayne too further them & giue them the gift to hold out,
and to whom the grace of God was manifested, Saith nevertheless, that God must be fain too further them & give them the gift to hold out,
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euen by growing more and more as wel in fayth as in loue.
even by growing more and more as well in faith as in love.
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And therby we haue warning to pray God to increase & strengthen our fayth, and to inflame vs with charitie,
And thereby we have warning to pray God to increase & strengthen our faith, and to inflame us with charity,
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and therwithall to make vs knowe our imperfections, so as although wee see a number that come not neere vs,
and therewithal to make us know our imperfections, so as although we see a number that come not near us,
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yit wee conceyue not any pryde too stand in our owne conceits, as though wee were come too fayth already.
yet we conceive not any pride too stand in our own conceits, as though we were come too faith already.
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Wherefore let vs assure our selues, that we be but in our way as long as we bee in this worlde,
Wherefore let us assure our selves, that we be but in our Way as long as we be in this world,
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and therefore let vs inforce our selues foreward. For what perfection of fayth so euer wee can fynd among men:
and Therefore let us enforce our selves forward. For what perfection of faith so ever we can find among men:
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it is certeyne that God will fynd much amisse in it, and how farre foreward soeuer wee bee,
it is certain that God will find much amiss in it, and how Far forward soever we be,
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and how well so euer wee haue profited in charitie, a man shall come farre short, of fynding that any of vs hath forgotten him self,
and how well so ever we have profited in charity, a man shall come Far short, of finding that any of us hath forgotten him self,
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and thrust couetousnesse and ambition vnder foote, with all other things that may 〈 ◊ 〉 vs frō seeking the benefyte of our neyghbour,
and thrust covetousness and ambition under foot, with all other things that may 〈 ◊ 〉 us from seeking the benefit of our neighbour,
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and the imploying of our selues too doo them seruis.
and the employing of our selves too do them seruis.
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Sith it is so, let vs learne (as I sayd) too knowe our owne imperfections in such wyse,
Sith it is so, let us Learn (as I said) too know our own imperfections in such wise,
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as wee may mislyke of our selues for them, and bee induced therby too doo better than wee haue done hithertoo.
as we may mislike of our selves for them, and be induced thereby too do better than we have done hitherto.
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And although men prayse and commend vs, yit let vs learne too confesse with all humblenesse and meeknesse, that wee bee yit farre short of atteyning too our mark.
And although men praise and commend us, yet let us Learn too confess with all humbleness and meekness, that we be yet Far short of attaining too our mark.
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Now hereuppon Saint Paule addeth agein, Grace bee too all them that loue our Lord Iesus Christ vncorruptly.
Now hereupon Saint Paul adds again, Grace be too all them that love our Lord Iesus christ uncorruptly.
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Wherin he sheweth who bee the brethren that •e 〈 ◊ 〉 of euen now.
Wherein he shows who bee the brothers that •e 〈 ◊ 〉 of even now.
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Not all they that professe themselues too liue after the Gospel, but such as loue our Lord Iesus Christ,
Not all they that profess themselves too live After the Gospel, but such as love our Lord Iesus christ,
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yea (sayth he) with such soundnesse, as it bee not an affection that corrupteth and banisheth away out of hand.
yea (say he) with such soundness, as it be not an affection that corrupteth and banisheth away out of hand.
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And not without cause is this sayd. For wee see how fewe there are which loue Iesus Christ ryghtly and soundly.
And not without cause is this said. For we see how few there Are which love Iesus christ rightly and soundly.
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The multitude of them that pretend too holdwith the Godspell, is greate ynough:
The multitude of them that pretend too holdwith the Gospel, is great enough:
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but what a number are there which renounce God in their works, when they haue confessed him so in their words? Agein,
but what a number Are there which renounce God in their works, when they have confessed him so in their words? Again,
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if a man examin them narrowly, which haue yit some good tokens, and liue orderly ynough and without blame,
if a man examine them narrowly, which have yet Some good tokens, and live orderly enough and without blame,
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so as it myght bee sayd, that there is no hipocrisie in them: he shall see them ouershoote themselues in the turning of a hand.
so as it might be said, that there is no hypocrisy in them: he shall see them overshoot themselves in the turning of a hand.
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As for example, wee see how the persecutions now adayes discouer such as haue not a lyuely roote,
As for Exampl, we see how the persecutions now adays discover such as have not a lively root,
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and so doo temptations lykewyse, insomuch that they which haue liued in good reputation, doo afterward tur•e asyde and go astray.
and so do temptations likewise, insomuch that they which have lived in good reputation, do afterwards tur•e aside and go astray.
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And what is the cause therof? Some new blocke that Satan casteth in their way,
And what is the cause thereof? some new block that Satan Cast in their Way,
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or some other stumbling stocke too make them turne out of the good way.
or Some other stumbling stock too make them turn out of the good Way.
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Therfore when all is throughly reckened, a man shall fynd verye fewe, that loue Iesus Christ vncorruptly, that is too say, which haue at rew stedfastnesse or stoutnesse,
Therefore when all is thoroughly reckoned, a man shall find very few, that love Iesus christ uncorruptly, that is too say, which have At rew steadfastness or stoutness,
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so as if they bee tempted eyther with feare of death, or with pouertie, yit notwithstanding they a•ter not,
so as if they be tempted either with Fear of death, or with poverty, yet notwithstanding they a•ter not,
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but continew stil in theyr calling, & shew that the holie Ghost reigneth so in them,
but continue still in their calling, & show that the holy Ghost Reigneth so in them,
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as he possesseth the bottomes of their harts, euen vntill they bee quyte rid of all the imperfections of their flesh.
as he Possesses the bottoms of their hearts, even until they be quite rid of all the imperfections of their Flesh.
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No dout but the perfectest haue store of them.
No doubt but the perfectest have store of them.
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And lyke as it may well bee, that a tree shall seeme vtterly withered, as farre as can be discerned outwardly by his braunches,
And like as it may well be, that a tree shall seem utterly withered, as Far as can be discerned outwardly by his branches,
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& yit if the roote continue still in his force, the tree shal be safe: so that although some superfluous boughes be cut of, yit will he spring againe:
& yet if the root continue still in his force, the tree shall be safe: so that although Some superfluous boughs be Cut of, yet will he spring again:
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and it will appeere playnly, that it was still alyue within:
and it will appear plainly, that it was still alive within:
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euen so wee from day to day cut of the corrputions of our flesh, which are yit in vs,
even so we from day to day Cut of the corrputions of our Flesh, which Are yet in us,
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vntil wee bee come too the fulnesse of the incomprehensible perfection, wheruntooo wee labour as now too atteyne.
until we be come too the fullness of the incomprehensible perfection, wheruntooo we labour as now too attain.
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Now let vs fall downe before the maiestie of our good God, with acknowledgment of our faults, praying him too voutsafe too open our eyes more and more, that wee may consider the infirmities and vyces that are in vs,
Now let us fallen down before the majesty of our good God, with acknowledgment of our Faults, praying him too vouchsafe too open our eyes more and more, that we may Consider the infirmities and vices that Are in us,
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yea and those also vntoo which wee should bee giuen, if God had not deliuered vs from them,
yea and those also unto which we should be given, if God had not Delivered us from them,
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and should not drawe vs away from them day by day.
and should not draw us away from them day by day.
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And theruppon let vs moorne before him, acknowledging our selues too bee wretched offenders, that are well woorthie too bee condemned, if he pitied vs not:
And thereupon let us moorne before him, acknowledging our selves too be wretched offenders, that Are well worthy too be condemned, if he pitied us not:
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And let vs so profit in his woord, as it may bee too the amendment of the things that are yit amisse in vs:
And let us so profit in his word, as it may be too the amendment of the things that Are yet amiss in us:
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and for the bringing therof too passe, let vs call vppon the grace of his holie spirit,
and for the bringing thereof too pass, let us call upon the grace of his holy Spirit,
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bycause wee knowe how needfull it is for vs, in respect of the rechlesnesse, yea or rather rebelliousnesse that is in vs. And yit for all that let vs not ceasse too go on still too the heauenly perfection wheruntoo he calleth vs. That it may please him to graun• this grace not only too vs,
Because we know how needful it is for us, in respect of the rechlesnesse, yea or rather rebelliousness that is in us And yet for all that let us not cease too go on still too the heavenly perfection wheruntoo he calls us That it may please him to graun• this grace not only too us,
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but also too all people and nations of the earth. &c. FINIS. All glorie, honor, and prayse, bee alonly vntoo God, and too our Lord Iesus Christ. Amen.
but also too all people and Nations of the earth. etc. FINIS. All glory, honour, and praise, be alonely unto God, and too our Lord Iesus christ. Amen.
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