A comfortable and heauenly inquisition not made by the vnmercifull Pope, Christs pretended vicar: but by our mercifull God, in Christ, our assured louing father. Or a sermon preached at the funeralls of the vertuous and religious gentlewoman Mris. Neale of Homersfield in Suffolke.
TO speake of all Gods benefits bestowed on our first parents, were to make too large a portall for this so small a building, it shall suffice therefore only to poynt out this one thing:
TO speak of all God's benefits bestowed on our First Parents, were to make too large a portal for this so small a building, it shall suffice Therefore only to point out this one thing:
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as we see in a cloude of witnesses, as Dauid who when he had numbred the people his hart presently smote him, and in Ionas who when hee was fled from God, the windes sent as a pursiuant to fetch him back, who else would haue posted to hel, for he was well onward in his iourny hauing run to the hauen, paid his fare, entred the ship and slept securely in his sinne.
as we see in a cloud of Witnesses, as David who when he had numbered the people his heart presently smote him, and in Ionas who when he was fled from God, the winds sent as a pursuivant to fetch him back, who Else would have posted to hell, for he was well onward in his journey having run to the Haven, paid his fare, entered the ship and slept securely in his sin.
And Adam likewise receiued no lesse grace, for he had liked, lusted after, tasted the forbidden fruit, done his endeauour to couer himselfe with figg leaues,
And Adam likewise received no less grace, for he had liked, lusted After, tasted the forbidden fruit, done his endeavour to cover himself with fig leaves,
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but God leaues him not so, but as a good shepheard seeing his lamb fallen into the mouth of the roring lion the Deuill, hasteth to help him, finding him out, vncouering his wounds,
but God leaves him not so, but as a good shepherd seeing his lamb fallen into the Mouth of the roaring Lion the devil, hastes to help him, finding him out, uncovering his wounds,
let vs not be slow to answer, but with Samuell say; speake Lord for thy seruant heareth, let not Gods carefulnesse be a cause of our carlesnesse, nor his watchfullnesse bringe vs into a slumber, looke not to haue the sonne goe backe or stay still expecting our repentance for the day passeth and the night commeth when no man can worke.
let us not be slow to answer, but with Samuel say; speak Lord for thy servant hears, let not God's carefulness be a cause of our carlesnesse, nor his watchfullnesse bring us into a slumber, look not to have the son go back or stay still expecting our Repentance for the day passes and the night comes when no man can work.
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The Greekes require earthly wisdome, and the Iewes a signe, but we preach Christ crucified, & woe to vs if that cannot conuert vs. I hope we looke not with Diues to haue one sent from the dead.
The Greeks require earthly Wisdom, and the Iewes a Signen, but we preach christ Crucified, & woe to us if that cannot convert us I hope we look not with Diues to have one sent from the dead.
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If any such, I say not with Abraham you haue Moses and the Prophets, but with the Apostle, in these last dayes God hath sent his sonne to call vs to repentance.
If any such, I say not with Abraham you have Moses and the prophets, but with the Apostle, in these last days God hath sent his son to call us to Repentance.
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Haue yee no regard all yee that passe by, behould and see if euer you saw misery like my misery in the day of the visitation of the fearce wrath of God:
Have ye no regard all ye that pass by, behold and see if ever you saw misery like my misery in the day of the Visitation of the fierce wrath of God:
Wherefore though you be in the full pursuite of your sinne, behould this my loue with the eye of faith as you passe by and it will mollifie your hardest harts.
Wherefore though you be in the full pursuit of your sin, behold this my love with the eye of faith as you pass by and it will mollify your Hardest hearts.
Thus haue I (as loude as I could) sounded Gods trumpet in your eares, to awake you out of the dead sleepe of sinne, let him therefore that hath an eare, heare God calling vnto him where art thou.
Thus have I (as loud as I could) sounded God's trumpet in your ears, to awake you out of the dead sleep of sin, let him Therefore that hath an ear, hear God calling unto him where art thou.
looke how a louing father dwelling in a wood inhabited with beasts, if he misse his sonne, searcheth euery pitt, calling with a shrill voice, fearing least some noughty beast hath deuoured him:
look how a loving father Dwelling in a wood inhabited with beasts, if he miss his son, Searches every pit, calling with a shrill voice, fearing lest Some naughty beast hath devoured him:
euen so (me thinkes) I see with the eye of faith God calling man who was fallen into a dangerous sleepe in the wildernes of sin, where the roring lyon was ready (if God had not preuented) to haue deuoured him,
even so (me thinks) I see with the eye of faith God calling man who was fallen into a dangerous sleep in the Wilderness of since, where the roaring Lion was ready (if God had not prevented) to have devoured him,
for he had sinned and knew not, but fled from God, and had runne hedlong into the pitt of destruction (vndè non datur regressus) had not God in mercy stayd him and cald him back;
for he had sinned and knew not, but fled from God, and had run headlong into the pit of destruction (vndè non datur regressus) had not God in mercy stayed him and called him back;
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man was become a wilde tree therfore God the good husband-man commeth with the sword of his word to cutt off his topp gallant and graft in a sien scilicet, a knowledge of his fault, that so hee might repent.
man was become a wild tree Therefore God the good husbandman comes with the sword of his word to Cut off his top gallant and grafted in a sien scilicet, a knowledge of his fault, that so he might Repent.
for all Gods words before mans fall were commandatorie, and commendatory, approbationis, non exprobationis, but man sliding God fell to chiding as in this manner:
for all God's words before men fallen were commandatorie, and commendatory, approbationis, non exprobationis, but man sliding God fell to chiding as in this manner:
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where art thou, what hast thou done? who toulde thee thou wast naked? hast thou eten the forbidden fruit? euery word as a seuerall sword to pierce their naked harts.
where art thou, what hast thou done? who told thee thou wast naked? hast thou eaten the forbidden fruit? every word as a several sword to pierce their naked hearts.
though hee will not alway be chiding, yet if wee sinne he will chastize vs with the chastisements of men, hewing our harts and deuiding betweene the marrow and the bone, neuer ceasing to punish vntill he hath drawen vs to repentance, and how much better it is to be drawne by gentle perswasions then by the rod, iudge ye.
though he will not always be chiding, yet if we sin he will chastise us with the chastisements of men, hewing our hearts and dividing between the marrow and the bone, never ceasing to Punish until he hath drawn us to Repentance, and how much better it is to be drawn by gentle persuasions then by the rod, judge you.
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but flew backe to heauen, from whence they came, the one pleading for, and the other against man, iustice calling to God for reuenge, that seeing man had sinned against an infinite God and that with an infinite wil (as you may easily perceiue in his flying from God and that he was so farre from confessing his sinne, that he iustified himselfe,
but flew back to heaven, from whence they Come, the one pleading for, and the other against man, Justice calling to God for revenge, that seeing man had sinned against an infinite God and that with an infinite will (as you may Easily perceive in his flying from God and that he was so Far from confessing his sin, that he justified himself,
and accused God to his face as the author of his sinne in giuing him the woman) seeing therefore he had sinned soe with an infinite will, he pleads against man, that according to his offence hee might infinitely be punished:
and accused God to his face as the author of his sin in giving him the woman) seeing Therefore he had sinned so with an infinite will, he pleads against man, that according to his offence he might infinitely be punished:
Thus God being solicited with sundry aduocates for and against man, hee calls to man to see what hee could say for himselfe, that at least he might confesse against himselfe,
Thus God being solicited with sundry advocates for and against man, he calls to man to see what he could say for himself, that At least he might confess against himself,
Wee read of Dauid when he heard of the death of his son Absolon that he dyed in his sin, he bewailed him, saying, O Absolon, Absolon, O my sonne Absolon, would God I had died for thee my sonne, my sonne;
we read of David when he herd of the death of his son Absalom that he died in his since, he bewailed him, saying, Oh Absalom, Absalom, Oh my son Absalom, would God I had died for thee my son, my son;
First, vbi Paradisi, secondly vbi tenebrarum, thirdly, vbi miseriae, fourthly, vbi foliorum, fiftly, vbi gratiae. First, vbi Paradisi, what estate art thou in in Paradice? In the creation God who delighted to see all his creatures good, ioyed to see man happie, hee spake the word,
First, vbi Paradisi, secondly vbi tenebrarum, Thirdly, vbi miseriae, fourthly, vbi foliorum, Fifty, vbi Gratiae. First, vbi Paradisi, what estate art thou in in Paradise? In the creation God who delighted to see all his creatures good, joyed to see man happy, he spoke the word,
and they were created, but to make man, hee seemes himselfe for to commaund, and cals a consultation that nothing might bee wanting to the perfecting so excellent a creature;
and they were created, but to make man, he seems himself for to command, and calls a consultation that nothing might be wanting to the perfecting so excellent a creature;
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and euerie soyle was not fit for man to dwell in, but hee must haue a Paradice, a place of pleasure, where the trembling trees bowed themselues in obedience, offering their fruites vnto him, the siluer streames ranne by, offering their continual seruice,
and every soil was not fit for man to dwell in, but he must have a Paradise, a place of pleasure, where the trembling trees bowed themselves in Obedience, offering their fruits unto him, the silver streams ran by, offering their continual service,
O foelix, O nimium foelix, bona si sua nosset, sed hinc illae lachrymae, Man knew not when he was happy enough, it was not enough for him to bee Gods Vicegerent here on earth,
O Felix, O Nimium Felix, Bona si sua nosset, sed hinc Those lachrymae, Man knew not when he was happy enough, it was not enough for him to be God's Vicegerent Here on earth,
how was it possible that thou shouldst forget so soone him, that was so carefull of thy wel-fare? what blessing was there with which (through my fatherly affection) I did not endow thee;
how was it possible that thou Shouldst forget so soon him, that was so careful of thy welfare? what blessing was there with which (through my fatherly affection) I did not endow thee;
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so that albeit I neede not aske who was I, that thou wert so vnmindefull of me, (for thy conscience tells thee) yet I cannot but cry, what was man that I was so mindefull of him, seeing he so little regarded? surely, I begin to repent that euer I made thee,
so that albeit I need not ask who was I, that thou Wertenberg so unmindful of me, (for thy conscience tells thee) yet I cannot but cry, what was man that I was so mindful of him, seeing he so little regarded? surely, I begin to Repent that ever I made thee,
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for we haue that happy Common-wealth the Psalmist speaks of, Our wiues are like the vine, our children like oliue branches round about our tables, our oxen strong to labour, our sheepe bring foorth thousands and ten thousands in our streets:
for we have that happy Commonwealth the Psalmist speaks of, Our wives Are like the vine, our children like olive branches round about our tables, our oxen strong to labour, our sheep bring forth thousands and ten thousands in our streets:
for I know many are nobly descended, yet it was God which raised their ancestours, and who likewise hath furnished them with girts which are not hereditary:
for I know many Are nobly descended, yet it was God which raised their Ancestors, and who likewise hath furnished them with girts which Are not hereditary:
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and therfore to shew all foulemouthed Papists, (who raile against the supremacy of our King) that God hath giuen him power Ecclesiasticall as temporall, hee is so furnished with knowledge of Diuinity, that many Priests, both of the Papists and Protestants, who haue beene Proficients in serious studies, may notwithstanding learne of him.
and Therefore to show all foulemouthed Papists, (who rail against the supremacy of our King) that God hath given him power Ecclesiastical as temporal, he is so furnished with knowledge of Divinity, that many Priests, both of the Papists and Protestants, who have been Proficients in serious studies, may notwithstanding Learn of him.
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but this is our condemnation, that wee loued darknesse better then light, and so gropt at noone-day, changing the estate of righteousnes for the poluted garment of sinne:
but this is our condemnation, that we loved darkness better then Light, and so gropt At noonday, changing the estate of righteousness for the polluted garment of sin:
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Secondly, in that it brings vs to the darknesse of ignorance heere, and (if God in mercy preuent not) to that more then Aegyptian darknesse heereafter.
Secondly, in that it brings us to the darkness of ignorance Here, and (if God in mercy prevent not) to that more then Egyptian darkness hereafter.
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and was this command so greeuous? had you not both store of fruit, for necessity and delight? did I not in a manner make my selfe poore, to your store? see then how vngratefull thou art,
and was this command so grievous? had you not both store of fruit, for necessity and delight? did I not in a manner make my self poor, to your store? see then how ungrateful thou art,
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our bodies are not so subiect to diseases, as our soules to sinnes, pride is the soules tympany, enuy the worme that gnaweth at the heart, wrath a pleurisie which will not be appeased without bloud, lust is the soules feauour:
our bodies Are not so Subject to diseases, as our Souls to Sins, pride is the Souls tympany, envy the worm that gnaweth At the heart, wrath a pleurisy which will not be appeased without blood, lust is the Souls favour:
and his colour into palenesse, by watchings and continued studies, at length hee attaineth hoc vnum scire, that he seeth no more then a prisoner at a creuice in a dungeon, scilicet, that there is a Sunne which once enlightned him, which though hee cannot now enioy,
and his colour into paleness, by watchings and continued studies, At length he attaineth hoc One Scire, that he sees no more then a prisoner At a crevice in a dungeon, scilicet, that there is a Sun which once enlightened him, which though he cannot now enjoy,
euen so wee, to bee wedded to our fleshly bodies (for skin for skin and all that a man hath, he will giue for his life) yet hath our flesh rule ouer vs,
even so we, to be wedded to our fleshly bodies (for skin for skin and all that a man hath, he will give for his life) yet hath our Flesh Rule over us,
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In a word, our corrupt nature is so filled with the worme-wood and gall of the bitternesse of sinne, that Nitimur in vetita cupimus { que } negata, the very forbidding of an euill is enough to make vs desire it;
In a word, our corrupt nature is so filled with the wormwood and Gall of the bitterness of sin, that Nitimur in vetita cupimus { que } negata, the very forbidding of an evil is enough to make us desire it;
for why hast thou consented with the body of this land, to make so many necessary penall statutes? it were cynicall to thinke to this end they were made, that great theeues might hang little ones;
for why hast thou consented with the body of this land, to make so many necessary penal statutes? it were cynical to think to this end they were made, that great thieves might hang little ones;
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Hence proceede these heauen-threatning blasphemies, Church-deuouring sacriledges, vnmercifull extortions, and such like sinnes flowing from a corrupt fountaine:
Hence proceed these heaven-threatening Blasphemies, Church-devouring sacrileges, unmerciful extortions, and such like Sins flowing from a corrupt fountain:
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Hence let vs learne, not to delight in the falls of our brethren, but to pity them, saying with that good Father, Ille hodiè, ego cras, hee hath falne to day, I may fall to morrow.
Hence let us Learn, not to delight in the falls of our brothers, but to pity them, saying with that good Father, Isle hodiè, ego cras, he hath fallen to day, I may fallen to morrow.
Thirdly, if at any time we doe sin, let vs comfort our selues in this, that wee haue an aduocate to the Father, Christ Iesus the righteous, hee is the propitiation for all our sinnes, for as the high Priest presented the names of the twelue Tribes on his brest-plate,
Thirdly, if At any time we do sin, let us Comfort our selves in this, that we have an advocate to the Father, christ Iesus the righteous, he is the propitiation for all our Sins, for as the high Priest presented the names of the twelue Tribes on his breastplate,
Thirdly, vbi miseriae? what estate of misery art in? as if he should say, hast thou so soone forgot that I forbad thee the eating of the tree of knowledge, sub poena, which (like the Law of the Medes & Persians) cannot bee reuoked.
Thirdly, vbi miseriae? what estate of misery art in? as if he should say, hast thou so soon forgotten that I forbade thee the eating of the tree of knowledge, sub poena, which (like the Law of the Medes & Persians) cannot be revoked.
this is our estate, our soules and bodies are defiled with the leprosie of sin, our breath stincks with the surphur therof, our eares are deafe in hearing Gods word, our eyes bleared with ignorance,
this is our estate, our Souls and bodies Are defiled with the leprosy of since, our breath stinks with the surphur thereof, our ears Are deaf in hearing God's word, our eyes bleared with ignorance,
Thus wee hauing metamorphosed our selues, we haue made God, of a louing father, an angry Iudge, our owne conscience mustreth vp accusing thoughts to torment vs,
Thus we having metamorphosed our selves, we have made God, of a loving father, an angry Judge, our own conscience mustereth up accusing thoughts to torment us,
for wheras God hath giuen to other creatures, weapons to defend and oppose; as to the Horse, the hoofe; the Bull, the horne; the Boare, a tuske; and the Lyon, the paw;
for whereas God hath given to other creatures, weapons to defend and oppose; as to the Horse, the hoof; the Bull, the horn; the Boar, a tusk; and the lion, the paw;
and teares him, as if content with nought but his bloud, and if they had tongues to speake, they would say, that God (in wrath) hath sent them armed with so many prickes,
and tears him, as if content with nought but his blood, and if they had tongues to speak, they would say, that God (in wrath) hath sent them armed with so many pricks,
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and all records sundry bills of indictment, to shew that we are vnthankfull to God, murtherers of our neighbours, enemies to our owne soules, and iniurious to nature:
and all records sundry bills of indictment, to show that we Are unthankful to God, murderers of our neighbours, enemies to our own Souls, and injurious to nature:
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how bitter is the remembrance of thee to a man whose comfort depends on this life? For though thy estate is not like the Marchants, which hangs by cables,
how bitter is the remembrance of thee to a man whose Comfort depends on this life? For though thy estate is not like the Merchants, which hangs by cables,
Imagin thou wert thus like the rich man, and wentst on as comically, what good would these goods doe thee, seeing thou must end tragically? for though he had gathered his crop, enlarged his barnes, sung a Requiem to his soule,
Imagine thou Wertenberg thus like the rich man, and wentest on as comically, what good would these goods do thee, seeing thou must end tragically? for though he had gathered his crop, enlarged his Barns, sung a Requiem to his soul,
As in our infancy wee come crawling into the world, and had wee so much vnderstanding to see it, wee might perceiue our mothers halfe dead by giuing vs life,
As in our infancy we come crawling into the world, and had we so much understanding to see it, we might perceive our mother's half dead by giving us life,
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Besides, the raw humours of the forbidden fruit are so vndigested, that notwithstanding all the help of nature and art, there are sundry diseases, which like vnto furies, destroy vs,
Beside, the raw humours of the forbidden fruit Are so undigested, that notwithstanding all the help of nature and art, there Are sundry diseases, which like unto furies, destroy us,
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How many haue lost their liues with fetching in of Indian druggs? And others in searching out of the vertue of them? And notwithstanding their care and paine, we get that in a moment, which cannot be clawd off in our liues.
How many have lost their lives with fetching in of Indian drugs? And Others in searching out of the virtue of them? And notwithstanding their care and pain, we get that in a moment, which cannot be clawd off in our lives.
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& as if this were not miserie enough, wee wadge warre one against another, so that man who was created a milde and louing creature is by sinne become lupus, imò daemon, for there is not the like disparitie betweene any creatures of the same species, as betweene man and man,
& as if this were not misery enough, we wadge war one against Another, so that man who was created a mild and loving creature is by sin become lupus, imò daemon, for there is not the like disparity between any creatures of the same species, as between man and man,
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for by choler we attempt that which after destroyes vs, or brings perpetuall repentance: melancholy affrights vs sleeping, and torments vs waking; mirth incenseth vs to lust;
for by choler we attempt that which After Destroys us, or brings perpetual Repentance: melancholy affrights us sleeping, and torments us waking; mirth incenseth us to lust;
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loue is accompanied with iealousie, hope with feare, and our ioy ends in sorrow, teaching vs that our hearts being made for God alone, no earthly thing can content them,
love is accompanied with jealousy, hope with Fear, and our joy ends in sorrow, teaching us that our hearts being made for God alone, no earthly thing can content them,
while they returne to God, from whom by sin they are gone astray. The Israelites before they came to the wildernesse of Sine, tasted of the bitter waters,
while they return to God, from whom by since they Are gone astray. The Israelites before they Come to the Wilderness of Sine, tasted of the bitter waters,
Let vs therefore with the Doue, hauing a long time houered, & found no rest in this deluge, let vs (I say) returne to the Arke of the Church, where wee may haue rest for our soules, following this example wee haue before our eyes, which (mee thinkes) is a fit Commentary vpon this Text,
Let us Therefore with the Dove, having a long time hovered, & found no rest in this deluge, let us (I say) return to the Ark of the Church, where we may have rest for our Souls, following this Exampl we have before our eyes, which (me thinks) is a fit Commentary upon this Text,
First, wert thou not happily descended of the same root, from whence sprung that honourable Branch, to whom the whole land shall stand for euer obliged,
First, Wertenberg thou not happily descended of the same root, from whence sprung that honourable Branch, to whom the Whole land shall stand for ever obliged,
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for his painefull and profitable expositions of our common lawes? hath not God blest thee with three husbands, by one of the which thou hadst issue, Mr. Mingy Counsellor of the Law, in whom thou liuest now, being dead? and now in thine olde age (though thou bee silent) the parish where thou didst liue will witnesse that thou hadst no churlish Nabal: But what meanes this still silence? Hearke, hearke, me thinkes I heare her say, Fui quod es, er is quod sum, I haue beene as able to speake as you,
for his painful and profitable expositions of our Common laws? hath not God blessed thee with three Husbands, by one of the which thou Hadst issue, Mr. Mingy Counsellor of the Law, in whom thou Livest now, being dead? and now in thine old age (though thou be silent) the parish where thou didst live will witness that thou Hadst no churlish Nabal: But what means this still silence? Hark, hark, me thinks I hear her say, Fui quod es, er is quod sum, I have been as able to speak as you,
and as I often read of the Martyrs, so I goe reioycing to my graue, Non enim Deus deseruit, but hath made death a bridge for mee to passe ouer to a better life.
and as I often read of the Martyrs, so I go rejoicing to my graven, Non enim Deus deseruit, but hath made death a bridge for me to pass over to a better life.
Let vs therefore bewaile our owne misery in losing of her, for this congregation hath lost a principall member to accompany at prayer, hearing the Word and receiuing the Sacraments, the poore (which are many) hath lost money for their purses, meat for their bellies, & cloths for their backs:
Let us Therefore bewail our own misery in losing of her, for this congregation hath lost a principal member to accompany At prayer, hearing the Word and receiving the Sacraments, the poor (which Are many) hath lost money for their purses, meat for their bellies, & clothes for their backs:
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You may read of a widow, which desiring to see better, had her eyes closed vp by a cunning Physician, who then stole away her treasure, which her eyes being open missing, complained that shee saw worse then euer:
You may read of a widow, which desiring to see better, had her eyes closed up by a cunning physician, who then stole away her treasure, which her eyes being open missing, complained that she saw Worse then ever:
God therefore seeing the euill euent makes an Assumpsit, by questioning with them, that so they might conclude against themselues, that they were auerted,
God Therefore seeing the evil event makes an Assumpsit, by questioning with them, that so they might conclude against themselves, that they were averted,
Alas silly man, who hath blinded thee, or rather bewitched thee, that thou thinkest to couer thy nakednesse by figleaues from my all-seeing eye? or whither fliest thou so fast from me, who am thy shield, thy buckler, thy defence, thy shepheard, thy God, thy father? O whither canst thou flie from my presence, If thou climbest to the heauens, there is my throne;
Alas silly man, who hath blinded thee, or rather bewitched thee, that thou Thinkest to cover thy nakedness by Fig leaves from my All-seeing eye? or whither fliest thou so fast from me, who am thy shield, thy buckler, thy defence, thy shepherd, thy God, thy father? O whither Canst thou fly from my presence, If thou climbest to the heavens, there is my throne;
Beloued, wee haue all sinned with our first parents, none but Christ the immaculate Lamb can say, Who can rebuke me of sinne? Let vs therefore acknowledge our sinnes,
beloved, we have all sinned with our First Parents, none but christ the immaculate Lamb can say, Who can rebuke me of sin? Let us Therefore acknowledge our Sins,
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Secondly, by couering of them. 1. By extenuating, esteeming of drunkennesse, as good fellowship; and wantonnesse, but a tricke of youth; and pride, cleanlinesse; couetousnesse, good husbandry; ignorance, innocency; giddinesse, zeale; fury, manhood;
Secondly, by covering of them. 1. By extenuating, esteeming of Drunkenness, as good fellowship; and wantonness, but a trick of youth; and pride, cleanliness; covetousness, good Husbandry; ignorance, innocency; giddiness, zeal; fury, manhood;
And so setting such a varnish on sinne, that it seemeth so pleasing, that wee can bee content to be trumpets of our own shame, with Absolon committing filthinesse in the sight of the Sunne.
And so setting such a varnish on sin, that it seems so pleasing, that we can be content to be trumpets of our own shame, with Absalom committing filthiness in the sighed of the Sun.
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as Ahab to the Prophet, Hast thou found me, ô mine enemy? agree therefore with this aduersary in the way, for why should our tongues be loth to confesse that which our faces and other members acknowledge? For if thou beest accused of that particular euill thou neuer didst commit, the bloud comes into thy face, acknowledging thou hast the root of sinne,
as Ahab to the Prophet, Hast thou found me, o mine enemy? agree Therefore with this adversary in the Way, for why should our tongues be loath to confess that which our faces and other members acknowledge? For if thou Best accused of that particular evil thou never didst commit, the blood comes into thy face, acknowledging thou hast the root of sin,
Thus nature forceth vs to confesse in action, and shall not the word of God wring out a confession from our hearts? I haue read a fable which I will insert, to commend vnto you the morall:
Thus nature forceth us to confess in actium, and shall not the word of God wring out a Confessi from our hearts? I have read a fable which I will insert, to commend unto you the moral:
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he answered, to make restitution. (I wish Vsurers, Extortioners, Church-robbers, and such like, would learne of their beloued Schoole-master this lesson) But what would hee restore? Shame, which hauing before stolne away, to make him shamelesse in sinning, hee had now brought againe, to make him ashamed to confesse.
he answered, to make restitution. (I wish Usurers, Extortioners, Church-robbers, and such like, would Learn of their Beloved Schoolmaster this Lesson) But what would he restore? Shame, which having before stolen away, to make him shameless in sinning, he had now brought again, to make him ashamed to confess.
but the earth needed it, in that it is poluted with mans sinne, and how much more doth our estate require it, who are a lump of sinne? but where the sin of man abounded, there Gods mercy much more abounded;
but the earth needed it, in that it is polluted with men sin, and how much more does our estate require it, who Are a lump of sin? but where the since of man abounded, there God's mercy much more abounded;
for all things worke for the best to them which loue God, Etiam peccata Domine (as Augustine sweetly) for by sinne wee see our infirmities, which brings humility;
for all things work for the best to them which love God, Etiam Peccata Domine (as Augustine sweetly) for by sin we see our infirmities, which brings humility;
for without it wee are wholly deficient, and that onely is sufficient for vs, both to mooue vs to serue God (for God hath sent his spirit to worke grace in our hearts, teaching vs to deny all vngodlinesse and worldly lusts, to walke righteously and soberly in this present worldly ) And likewise, that soly mooueth God to salue vs:
for without it we Are wholly deficient, and that only is sufficient for us, both to move us to serve God (for God hath sent his Spirit to work grace in our hearts, teaching us to deny all ungodliness and worldly Lustiest, to walk righteously and soberly in this present worldly) And likewise, that solely moveth God to salve us:
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The first you may see in Peter, who was vas gratiae; for when, as by lamentable experience, hee had found that hee had not strength sufficient in himselfe, to keepe him from denying his Lord,
The First you may see in Peter, who was vas Gratiae; for when, as by lamentable experience, he had found that he had not strength sufficient in himself, to keep him from denying his Lord,
& Master, but presuming that hee was strong enough to encounter the whole world, he found himselfe too weake to withstand a silly Damosell, by this hee learnt wholly to deny himselfe and his owne strength;
& Master, but presuming that he was strong enough to encounter the Whole world, he found himself too weak to withstand a silly Damosel, by this he learned wholly to deny himself and his own strength;
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O yee that boast so much of your succession from Peter, if you bee his successours, make it knowen by doing his workes, scilicet, by denying your owne merits, and establishing Gods grace;
O ye that boast so much of your succession from Peter, if you be his Successors, make it known by doing his works, scilicet, by denying your own merits, and establishing God's grace;
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and God for Christs sake accepts our wills and endeauours, supplyeth our spirituall wants, and pardoneth our defects, Omnia igitur mandata adimplentur cum quicquid non fit ignoscitur:
and God for Christ sake accepts our wills and endeavours, supplieth our spiritual Wants, and Pardoneth our defects, Omnia igitur Commandments adimplentur cum quicquid non fit ignoscitur:
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but fetched out of our owne braine (as hearing of masses, going on pilgrimage, wearing haire-cloth, making of vowes, whipping themselues, with such like, opera supererogationis, superfluous workes, which God neuer commanded:
but fetched out of our own brain (as hearing of masses, going on pilgrimage, wearing haircloth, making of vows, whipping themselves, with such like, opera supererogationis, superfluous works, which God never commanded:
and therefore are false coyne, deseruing death for minting it, and shall neuer be taken for payment of Gods all-seeing eye) for wee are dead in Adam, so that our best thoughts are meere mischeefe and malice against God, and when we haue done all we can, wee are vnprofitable seruants.
and Therefore Are false coin, deserving death for minting it, and shall never be taken for payment of God's All-seeing eye) for we Are dead in Adam, so that our best thoughts Are mere mischief and malice against God, and when we have done all we can, we Are unprofitable Servants.
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& Bernard, Natura volentes, gratia benè volentes, by nature wee may will, but it is grace whereby wee haue power to will good, a good thought is gratia infusa, a good word gratia effusa, and a good act gratia diffusa. For without faith in Christ, it is impossible to please God, all which cannot be denied,
& Bernard, Nature volentes, Gratia benè volentes, by nature we may will, but it is grace whereby we have power to will good, a good Thought is Gratia infusa, a good word Gratia effusa, and a good act Gratia diffusa. For without faith in christ, it is impossible to please God, all which cannot be denied,
But (poore soules) rather then they will lose their whole interest in Peter, they will imitate him in his infirmity, by trusting to their owne strength,
But (poor Souls) rather then they will loose their Whole Interest in Peter, they will imitate him in his infirmity, by trusting to their own strength,
as scorning to be beholding to him, for his righteousnesse, as the Doctors of Louain teach, That God may not impute righteousnesse to any thorow faith,
as scorning to be beholding to him, for his righteousness, as the Doctors of Louvain teach, That God may not impute righteousness to any thorough faith,
whereby you may perceiue that baptisme doth not purge & cleanse the spouse, that she might be without spot or wrinckle (as Saint Paul teacheth) For after baptisme wee haue a dangerous sea to swim thorow,
whereby you may perceive that Baptism does not purge & cleanse the spouse, that she might be without spot or wrinkle (as Saint Paul Teaches) For After Baptism we have a dangerous sea to swim thorough,
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And therefore (say they) we must haue the tree of penance, wherby we may swim as lustily (as with a paire of hoggs bladders) and this tree (they say) consists of three branches; shrift, contrition, and satisfaction;
And Therefore (say they) we must have the tree of penance, whereby we may swim as lustily (as with a pair of hogs bladders) and this tree (they say) consists of three branches; shrift, contrition, and satisfaction;
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but wil cleere the score, and that she may stop Gods mouth that hee shall haue no cause to say, that she is beholding to him for his grace, shee will satisfie in part for originall sinne, saying, Although the merits of Christ are the most speciall desert, thorow which Gods mercy,
but will clear the score, and that she may stop God's Mouth that he shall have no cause to say, that she is beholding to him for his grace, she will satisfy in part for original sin, saying, Although the merits of christ Are the most special desert, thorough which God's mercy,
And therefore for the satisfying for originall sinne, they adioyned the merits of the Sacrament of Baptisme, which giue vnto men mercy, ex opere operato, and to say all in a word, that wee must satisfie for all sinnes,
And Therefore for the satisfying for original sin, they adjoined the merits of the Sacrament of Baptism, which give unto men mercy, ex Opere operato, and to say all in a word, that we must satisfy for all Sins,
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Thankes be to God thorow Christ, as if he should say, why stand I staring on mine owne vnworthinesse, seeing it is Christs merit, which must giue entrance vnto the presence of God, Qualecun { que } sit ergo peccatum, of what high nature soeuer therefore thy sinne bee (if thou wilt repent) God will pardon it.
Thanks be to God thorough christ, as if he should say, why stand I staring on mine own unworthiness, seeing it is Christ merit, which must give Entrance unto the presence of God, Qualecun { que } fit ergo peccatum, of what high nature soever Therefore thy sin be (if thou wilt Repent) God will pardon it.
and against our weaknesse, his grace; against our sinne, his righteousnesse; against death, his resurrection, who is the first fruits of the resurrection;
and against our weakness, his grace; against our sin, his righteousness; against death, his resurrection, who is the First fruits of the resurrection;
