An excellent and godly sermon most needefull for this time, wherein we liue in all securitie and sinne, to the great dishonour of God, and contempt of his holy word. Preached at Paules Crosse the xxvi. daye of October, an. 1578 by Laurence Chaderton Batcheler of Diuinitie.
THese three short verses are a principall part of that heauenly sermon, which our sauiour Christ preached in the mount vnto his own disciples and the people.
THese three short Verses Are a principal part of that heavenly sermon, which our Saviour christ preached in the mount unto his own Disciples and the people.
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The summe and meaning hereof is, a dreadful declaration of the final destruction, and eternall condemnation of all counterfait and hypocritical professors of Gods true Religion.
The sum and meaning hereof is, a dreadful declaration of the final destruction, and Eternal condemnation of all counterfeit and hypocritical professors of God's true Religion.
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For although in the former verses Christ did particularly describe vnto his auditorie false and dissembling prophets by their fruits, to the end they might better know them:
For although in the former Verses christ did particularly describe unto his auditory false and dissembling Prophets by their fruits, to the end they might better know them:
yet in this 21. verse he ascendeth from that particular to a general description of all false & fayned professors of the trueth, of what calling and function soeuer they be of in the Church or common wealth,
yet in this 21. verse he Ascendeth from that particular to a general description of all false & feigned professors of the truth, of what calling and function soever they be of in the Church or Common wealth,
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Neuerthelesse ye principal meaning and drift of Christ is, to terrifie the false prophetes and preachers of the word with this feareful threatning of the second death:
Nevertheless you principal meaning and drift of christ is, to terrify the false Prophets and Preachers of the word with this fearful threatening of the second death:
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This dreadful declaration of the iust condemnation of al hypocrites & fained professors of the true Gospell, conteineth two general & principal parts.
This dreadful declaration of the just condemnation of all Hypocrites & feigned professors of the true Gospel, Containeth two general & principal parts.
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so to auoide and escape the iust sentence of eternall curse and malediction, set downe in the 22. verse, Many shall say vnto me in that day, Lord, Lord, &c. And also a most wise and perfect,
so to avoid and escape the just sentence of Eternal curse and malediction, Set down in the 22. verse, Many shall say unto me in that day, Lord, Lord, etc. And also a most wise and perfect,
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And then will I confesse to them &c. wherein notwithstanding these glorious works alledged in ye former verse for their defence, he sheweth that because he neuer acknowledged them by reason of their hyprocrisie,
And then will I confess to them etc. wherein notwithstanding these glorious works alleged in you former verse for their defence, he shows that Because he never acknowledged them by reason of their Hypocrisy,
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and because in doing such works they brought forth iniquitie: therefore he must necessarily forbid them his presence, wherein onely is all ioye and felicitye,
and Because in doing such works they brought forth iniquity: Therefore he must necessarily forbid them his presence, wherein only is all joy and felicity,
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Thus we see both the summe and true meaning, and also the plaine and naturall disposition of this part of Christes sermon conteined in these three verses.
Thus we see both the sum and true meaning, and also the plain and natural disposition of this part of Christ's sermon contained in these three Verses.
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for the first sentence of this verse is equiualent, or al one in sense with this particular saying, Some men saying vnto Christ, Lord, Lorde, shall not enter into the kingdome of heauen.
for the First sentence of this verse is equivalent, or all one in sense with this particular saying, some men saying unto christ, Lord, Lord, shall not enter into the Kingdom of heaven.
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The second sort he noteth in the latter, and also describeth them by their fruites & end, in these wordes, But he that doeth my Fathers will which is in heauen, shall enter into the kingdome of heauen:
The second sort he notes in the latter, and also Describeth them by their fruits & end, in these words, But he that doth my Father's will which is in heaven, shall enter into the Kingdom of heaven:
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Yet because the common and vsuall conuersation of Christians is so corrupt, that it euidently declareth them to be contented and satisfied with an outward seruing of God, void of inwarde synceritie and true beliefe:
Yet Because the Common and usual Conversation of Christians is so corrupt, that it evidently Declareth them to be contented and satisfied with an outward serving of God, void of inward sincerity and true belief:
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In the first age of the worlde, when there were but foure persons which serued the true God, the Creator of heauen and earth, the holye Ghost teacheth, that Habel and Cain,
In the First age of the world, when there were but foure Persons which served the true God, the Creator of heaven and earth, the holy Ghost Teaches, that Habel and Cain,
for the spirit of God commending him, testifieth that by faith he offered a sacrifice of greater price then Cain, and by that faith obteined witnesse of God that he was righteous:
for the Spirit of God commending him, Testifieth that by faith he offered a sacrifice of greater price then Cain, and by that faith obtained witness of God that he was righteous:
In the families of Abraham and Isaac, being then onely the visible Church, Ismael, Isaac, Iaakob and Esau, receiued Circumcision the externall signe of their profession:
In the families of Abraham and Isaac, being then only the visible Church, Ishmael, Isaac, Jacob and Esau, received Circumcision the external Signen of their profession:
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In the 50 psalme the Lord him selfe expostulateth, and with great authoritie reasoneth with the first sort of professors, saying, What hast thou to do to declare mine ordinances, that thou shouldest take my couenant in thy mouth, seeing thou hatest to be reformed,
In the 50 psalm the Lord him self expostulateth, and with great Authority reasoneth with the First sort of professors, saying, What hast thou to do to declare mine ordinances, that thou Shouldst take my Covenant in thy Mouth, seeing thou Hatest to be reformed,
wherin he forbiddeth and condemneth the outward profession of his worde and ordinances, beyng separated from the right disposition of the heart and life:
wherein he forbiddeth and Condemneth the outward profession of his word and ordinances, being separated from the right disposition of the heart and life:
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for their workes are in darkenesse, and they say, Who seeth vs? and vvho knovveth vs? In which wordes it appeareth, both that there be in the visible Church of God, aswell hypocriticall seruers of God, whose wicked woorkes,
for their works Are in darkness, and they say, Who sees us? and who Knoweth us? In which words it appears, both that there be in the visible Church of God, aswell hypocritical servers of God, whose wicked works,
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It were to long, and in deede needelesse in so plaine a matter, to cite and alledge the witnesses of all the Prophets, who as they had great experience of both these kindes of men, in all estates and degrees of callings:
It were to long, and in deed needless in so plain a matter, to Cite and allege the Witnesses of all the prophets, who as they had great experience of both these Kinds of men, in all estates and Degrees of callings:
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Wherefore, briefely to conclude this point of doctrine, the three parables of our Sauiour Christ in the historie of the Gospell, of the fielde, floore,
Wherefore, briefly to conclude this point of Doctrine, the three parables of our Saviour christ in the history of the Gospel, of the field, floor,
and nette, written for a plaine declaration hereof, shall fully satisfie and content euery one, that beleeueth him to be the onely teacher of all trueth and righteousnesse.
and net, written for a plain declaration hereof, shall Fully satisfy and content every one, that Believeth him to be the only teacher of all truth and righteousness.
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who is so blinde that he can not see this? who so faythlesse that will not beleeue it? who so impudent that will not confesse it? Finally, who can be so iniurious to his owne saluation, that hauing so manye witnesses,
who is so blind that he can not see this? who so faithless that will not believe it? who so impudent that will not confess it? Finally, who can be so injurious to his own salvation, that having so many Witnesses,
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and all, that he may be accompted of the LORD in the dreadfull daye of Iudgement, a doer and worker of his will? The vse of this certayne doctrine serueth to moue all true Christians, to take greater paynes and care to frame their heartes and works according to the will of GOD,
and all, that he may be accounted of the LORD in the dreadful day of Judgement, a doer and worker of his will? The use of this certain Doctrine serveth to move all true Christians, to take greater pains and care to frame their hearts and works according to the will of GOD,
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knowing that for the triall of Gods electe, heresies & vices must continue in the Church, till Christ at his comming abolish them with the breath of his mouth,
knowing that for the trial of God's elect, heresies & vices must continue in the Church, till christ At his coming Abolah them with the breath of his Mouth,
He sayth, Not euery one that saieth vnto me, Lord, Lord, shall enter &c. in which wordes he teacheth, that all the religion of this kind of worshippers and callers vpon God, consisteth onely in the outward profession of himselfe, and of God his Father:
He say, Not every one that Saith unto me, Lord, Lord, shall enter etc. in which words he Teaches, that all the Religion of this kind of worshippers and callers upon God, Consisteth only in the outward profession of himself, and of God his Father:
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for here to call Christe, Lord, Lord, is nothing els but in word, and outward shewe to professe Christ the sonne of God to be their Lord and master, God himselfe to be their Father, the holie Ghost proceeding from them both to be their sanctifier,
for Here to call Christ, Lord, Lord, is nothing Else but in word, and outward show to profess christ the son of God to be their Lord and master, God himself to be their Father, the holy Ghost proceeding from them both to be their sanctifier,
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yet the Lorde which onely looketh into the heartes of all, by his Minister and Prophet Ieremie calleth it the wordes of lyes, saying, Thus sayeth the Lorde of Hostes the God of Israel, Amende your wayes,
yet the Lord which only looks into the hearts of all, by his Minister and Prophet Ieremie calls it the words of lies, saying, Thus Saith the Lord of Hosts the God of Israel, Amend your ways,
but he is a Ievve vvhich is one vvithin, and the Circumcision is of the hearte, in the spirite, not in the letter, whose praise is not of men, but of God.
but he is a Jew which is one within, and the Circumcision is of the heart, in the Spirit, not in the Letter, whose praise is not of men, but of God.
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And our Sauiour Christ himselfe, as it is in the Gospel of Luke, doth most plainely and briefely set foorth vnto vs the whole nature and qualities of these men:
And our Saviour christ himself, as it is in the Gospel of Luke, does most plainly and briefly Set forth unto us the Whole nature and qualities of these men:
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For with great aucthoritie and power he asketh a reason, why any can be moued to separate the outward worship, from the spiritual seruice of the heart,
For with great Authority and power he asks a reason, why any can be moved to separate the outward worship, from the spiritual service of the heart,
and sinceritie in the worke, saying, Why call ye me, Master, Master, and doe not the thinges that I speake? Wherein as he sheweth that nothing in all the worlde, ought to mooue vs to professe our selues to be his seruants,
and sincerity in the work, saying, Why call you me, Master, Master, and do not the things that I speak? Wherein as he shows that nothing in all the world, ought to move us to profess our selves to be his Servants,
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and therefore shall not, as it is affirmed here in this place, enter into the kingdome of heauen, which is the second thing whereby they are described.
and Therefore shall not, as it is affirmed Here in this place, enter into the Kingdom of heaven, which is the second thing whereby they Are described.
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and the lot of your inheritance, which you haue, by the hardnes of your hollowe hearts which can not repent, treasured vp vnto your selues against the day of wrath,
and the lot of your inheritance, which you have, by the hardness of your hollow hearts which can not Repent, treasured up unto your selves against the day of wrath,
for euen nowe also is the axe put to the roote of the tree, so that euery tree which bringeth not forth good fruite, shalbe hewen downe and cast into the fire.
for even now also is the axe put to the root of the tree, so that every tree which brings not forth good fruit, shall hewn down and cast into the fire.
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First he that saieth onely vnto Christ, Lord, Lord, & doth not the will of God, he hath in his heart (if he doe iudge himself aright according to ye Apostles precept) a far greater care and desire to be accompted a good christian amongst men,
First he that Saith only unto christ, Lord, Lord, & does not the will of God, he hath in his heart (if he do judge himself aright according to you Apostles precept) a Far greater care and desire to be accounted a good christian among men,
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so in all other workes to be like vnto these hypocrites, whome he affirmeth to haue this great loue and desire, to appeare righteous in the sight of men.
so in all other works to be like unto these Hypocrites, whom he Affirmeth to have this great love and desire, to appear righteous in the sighed of men.
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For so Christ teacheth, and also denounceth a fearefull woe against them, saying, Woe be to you Scribes, and Pharises, hypocrites, for ye are like to whited tombes which appeare beautifull outward,
For so christ Teaches, and also Denounceth a fearful woe against them, saying, Woe be to you Scribes, and Pharisees, Hypocrites, for you Are like to whited tombs which appear beautiful outward,
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Moreouer, the hypocrite worketh his saluation securely, coldely, and carelessely, not in feare and trembling, as the Spirit of trueth commaundeth in the Epistle to the Philippians, the second Chapter, and the twelfth verse.
Moreover, the hypocrite works his salvation securely, coldly, and carelessly, not in Fear and trembling, as the Spirit of truth commandeth in the Epistle to the Philippians, the second Chapter, and the twelfth verse.
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nor forgetteth, with blessed Paule, that which is behinde, nor yet indeuoureth him selfe to that which is before, folowing hard toward the marke for the price of the hye calling of God in Christ Iesus:
nor forgetteth, with blessed Paul, that which is behind, nor yet endeavoureth him self to that which is before, following hard towards the mark for the price of the high calling of God in christ Iesus:
In consideration whereof, Barnabas, comming into Antiochia, & seeing the grace of God most mercifully multyplied vpon many, earnestly exhorted al, that with purpose of heart they would cleaue vnto the Lord.
In consideration whereof, Barnabas, coming into Antiochia, & seeing the grace of God most mercifully multyplied upon many, earnestly exhorted all, that with purpose of heart they would cleave unto the Lord.
& is altogether carelesse to stoppe the fountayne it selfe. Wherein as he bewrayeth great want of heauenly wisdome, & great abundance of carnall folly:
& is altogether careless to stop the fountain it self. Wherein as he bewrayeth great want of heavenly Wisdom, & great abundance of carnal folly:
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and of the Spirit, as the Apostle Paule sayth, O vvretched man that I am, vvho shall deliuer me frō the body of this death? I thank God through Iesus Christ our Lord.
and of the Spirit, as the Apostle Paul say, Oh wretched man that I am, who shall deliver me from the body of this death? I thank God through Iesus christ our Lord.
Agayne the hypocrite is stirred vp to work wel in the iudgement of men, by some worldly reason pleasing his owne fantasie and fleshly appetite, not constrayned,
Again the hypocrite is stirred up to work well in the judgement of men, by Some worldly reason pleasing his own fantasy and fleshly appetite, not constrained,
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so the hypocrite contrarily abstaineth from euyll, for feare of punishment, and doth the thing which seemeth good, not constrained with the loue of God,
so the hypocrite contrarily abstaineth from evil, for Fear of punishment, and does the thing which seems good, not constrained with the love of God,
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Finally, the hypocrite in all his counsels, wordes, & workes, doeth (although he sometimes playnly perceyue it not) more and oftener regarde the feare, fauour,
Finally, the hypocrite in all his Counsels, words, & works, doth (although he sometime plainly perceive it not) more and oftener regard the Fear, favour,
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Seeyng therfore that the life of these men consisteth in a shewe of godlines, not in the power therof, in the outward works, not in an acceptable maner of doyng, in carelesse securitie, not in a reuerēt feare to displease God, in a wauering mind, not in a resolued purpose to perseuer vnto ye end, in ye staying of the riuers of sinne, neglecting the fountaine,
Seeing Therefore that the life of these men Consisteth in a show of godliness, not in the power thereof, in the outward works, not in an acceptable manner of doing, in careless security, not in a reverend Fear to displease God, in a wavering mind, not in a resolved purpose to persever unto you end, in the staying of the Rivers of sin, neglecting the fountain,
Let vs not onely detest and abhorre it, with all our heartes and soules, but also examine euery one his own estate and condition, that we may see whether we do truely stande in the grace of God or no.
Let us not only detest and abhor it, with all our hearts and Souls, but also examine every one his own estate and condition, that we may see whither we do truly stand in the grace of God or no.
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wherein almost all professours are so drowned, that except the most mercyfull God by his mighty and strong hande, doe rayse them vp by faith and repentance, they shall perish euerlastingly without any hope of redemption.
wherein almost all professors Are so drowned, that except the most merciful God by his mighty and strong hand, do raise them up by faith and Repentance, they shall perish everlastingly without any hope of redemption.
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because except we can iustifie this outward profession of our faith to be syncere, and pure by the integritie of our workes, our sauiour Christ telleth vs heere, that we shall neuer enter into the kingdome of heauen.
Because except we can justify this outward profession of our faith to be sincere, and pure by the integrity of our works, our Saviour christ Telleth us Here, that we shall never enter into the Kingdom of heaven.
Wherein Christ describeth the lawfull heires of his Fathers kingdome, by their fruites, all which fruites be comprised in this one sentence, Which do my Fathers vvill.
Wherein christ Describeth the lawful Heirs of his Father's Kingdom, by their fruits, all which fruits be comprised in this one sentence, Which do my Father's will.
for he meaneth not here the perfect doyng of the Fathers will (for then no fleshe shoulde be iustified in the sight of God) but the syncere & faithful obseruation of those things, which are agreeable vnto the will of God:
for he means not Here the perfect doing of the Father's will (for then no Flesh should be justified in the sighed of God) but the sincere & faithful observation of those things, which Are agreeable unto the will of God:
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ye obseruers wherof shall enter into ye kingdome of heauen. which words, though they be not plainly expressed, yet they are necessarily to be supplyed, as is before declared.
you observers whereof shall enter into you Kingdom of heaven. which words, though they be not plainly expressed, yet they Are necessarily to be supplied, as is before declared.
and with all thy soule, &c. Wherein by the way is to be noted, that the Lord God requireth not only the workes themselues consisting in his wayes, feare, loue, and seruice:
and with all thy soul, etc. Wherein by the Way is to be noted, that the Lord God requires not only the works themselves consisting in his ways, Fear, love, and service:
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so also did he in the acknowledging & publishing vnto them this doctrine, as appeareth in the 22. chap. of his booke, saying, But take diligent heede, to doe the commandement and lawe, vvhich Moses the seruant of the Lord commanded you:
so also did he in the acknowledging & publishing unto them this Doctrine, as appears in the 22. chap. of his book, saying, But take diligent heed, to do the Commandment and law, which Moses the servant of the Lord commanded you:
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that is, that ye loue the Lord your God, & vvalke in all his waies, & keepe his cōmandements, & cleaue vnto him, & serue him vvith all your heart, & vvith all your soule.
that is, that you love the Lord your God, & walk in all his ways, & keep his Commandments, & cleave unto him, & serve him with all your heart, & with all your soul.
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vvhen he hath no vvorkes? can the fayth saue him? as if he shoulde say in plaine words, Faith outwardly professed, without good works, can be no pledge or testimony at all of our saluation.
when he hath no works? can the faith save him? as if he should say in plain words, Faith outwardly professed, without good works, can be no pledge or testimony At all of our salvation.
Paul in the sixe & twentieth of the Actes professeth before king Agrippa, that he taught this doctrine touching the necessitie of workes, both to Iewe,
Paul in the sixe & twentieth of the Acts Professes before King Agrippa, that he taught this Doctrine touching the necessity of works, both to Iewe,
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Seeing then we haue so many heauenly witnesses of this trueth, and that all the Prophetes in their prophecies, doe most earnestly and zealously call the people of GOD to the obedience of his lawe,
Seeing then we have so many heavenly Witnesses of this truth, and that all the prophets in their prophecies, do most earnestly and zealously call the people of GOD to the Obedience of his law,
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or what shall become of this barren, and fruitlesse profession of the glorious Gospel of Christ? for a man may trauaile almost from the one ende of the land to the other,
or what shall become of this barren, and fruitless profession of the glorious Gospel of christ? for a man may travail almost from the one end of the land to the other,
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For to come vnto particulars, what estate, calling, or degree is there, which doth not content it selfe onely with saying, Lorde, Lorde, being notwithstanding so barren in the bringing foorth of good workes? And first concerning the state Ecclesiasticall,
For to come unto particulars, what estate, calling, or degree is there, which does not content it self only with saying, Lord, Lord, being notwithstanding so barren in the bringing forth of good works? And First Concerning the state Ecclesiastical,
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where are the lippes of those ministers which doe preserue knowledge, or those messengers of God, at whose mouthes his poore people shoulde seeke his lawe? Naye rather, where be not whole swarmes of idle, ignorant,
where Are the lips of those Ministers which do preserve knowledge, or those messengers of God, At whose mouths his poor people should seek his law? Nay rather, where be not Whole swarms of idle, ignorant,
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and all those that serue mortall and sinfull men, with symonie, flattering wordes, and seruile obedience, not lawfully to obtaine one roome in the vineyard of the Lorde,
and all those that serve Mortal and sinful men, with simony, flattering words, and servile Obedience, not lawfully to obtain one room in the vineyard of the Lord,
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As concerning discipline practized in our Church by Chancelors, Cōmissaries and Officials, because euery one, (seeing all things for the most part begunne, continued,
As Concerning discipline practised in our Church by Chancellors, Commissaries and Officials, Because every one, (seeing all things for the most part begun, continued,
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as well those Magistrates, which he in mercie hath alredie giuen vs, as all those also, with whome in time to come, he shall vouchsafe to blesse vs, to refourme these and all other the blemishes of his Church, according to his worde.
as well those Magistrates, which he in mercy hath already given us, as all those also, with whom in time to come, he shall vouchsafe to bless us, to reform these and all other the blemishes of his Church, according to his word.
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These things being thus considered, howe iust cause haue we to say with S. Paul, (whose time in comparison of ours, was most free from corruption) All men seeke their ovvne, and not that vvhich is Iesus Christes.
These things being thus considered, how just cause have we to say with S. Paul, (whose time in comparison of ours, was most free from corruption) All men seek their own, and not that which is Iesus Christ's.
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& imbraced the erroneous doctrine of H. N. and his familie, falsely termed the familie of loue) from the true profession of the Gospell of Iesus Christ.
& embraced the erroneous Doctrine of H. N. and his family, falsely termed the family of love) from the true profession of the Gospel of Iesus christ.
Where be those parentes, and masters, which doe teache in their families vnto their children and seruantes, the lawe and feare of God, walking them selues in the myddest of their houses in vpryghtnesse of heart? Where be those gouernours that defende the fatherlesse,
Where be those Parents, and Masters, which do teach in their families unto their children and Servants, the law and Fear of God, walking them selves in the midst of their houses in vpryghtnesse of heart? Where be those Governors that defend the fatherless,
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and widowe, that receyue no brybe to corrupt Iustice, that prolong not sentence for lucre sake, that respect no persons in iudgement, that are ready also without regarde of feare or fauour of men, to cut of the workers of iniquitie from the Citie of the Lorde,
and widow, that receive not bribe to corrupt justice, that prolong not sentence for lucre sake, that respect no Persons in judgement, that Are ready also without regard of Fear or favour of men, to Cut of the workers of iniquity from the city of the Lord,
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and to establyshe the seate of the faithfull? And to be shorte, where is that Protestant that feedeth the hungrie, clotheth the naked, visiteth the prysoner and him that is sycke, that lodgeth the harbourlesse, without ceasing or beyng wearie of well doyng? I speake not this to iustifie the Papistes,
and to establish the seat of the faithful? And to be short, where is that Protestant that feeds the hungry, clotheth the naked, Visiteth the prisoner and him that is sick, that lodgeth the harbourless, without ceasing or being weary of well doing? I speak not this to justify the Papists,
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or to condemne all Protestantes, but to shewe howe rare the woorkes of mercie are, amongest those that seeme to put all their ioye and felicitie in the mercies of God reuealed in Christ.
or to condemn all Protestants, but to show how rare the works of mercy Are, amongst those that seem to put all their joy and felicity in the Mercies of God revealed in christ.
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Well, howsoeuer men do please and flatter themselues with a generall knowledge of the trueth, with a light & vnsetled opinion of saluation, with an external shew of Christian religion,
Well, howsoever men do please and flatter themselves with a general knowledge of the truth, with a Light & unsettled opinion of salvation, with an external show of Christian Religion,
for the mercies of God, to cast of these damnable clokes of religion, and vanishing shadowes of true beleefe, imbracing and practising all the woorkes of sounde doctrine, and true godlynesse.
for the Mercies of God, to cast of these damnable cloaks of Religion, and vanishing shadows of true belief, embracing and practising all the works of sound Doctrine, and true godliness.
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I haue stoode the longer in this treatie, to prooue the necessitie of woorkes, because our Gospell, which we haue receyued of Christ and his Apostles, is falsely charged (as you doe see) to be a doctrine of libertie, and licenciousnesse of lyfe:
I have stood the longer in this treaty, to prove the necessity of works, Because our Gospel, which we have received of christ and his Apostles, is falsely charged (as you do see) to be a Doctrine of liberty, and licentiousness of life:
as also for that the most parte of Protestantes are altogether secure, and carelesse, touching the obedience of faith, rather presuming in the pryde of their hearts of the mercies of God for their saluation,
as also for that the most part of Protestants Are altogether secure, and careless, touching the Obedience of faith, rather presuming in the pride of their hearts of the Mercies of God for their salvation,
for the example of those which are without, and within the Church, for the relieuing and succouring of all, especially of those which are of the houshoulde of fayth,
for the Exampl of those which Are without, and within the Church, for the relieving and succouring of all, especially of those which Are of the houshoulde of faith,
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for to iustifie our religion to be pure and vndefiled before God the Father, for to testifie our obedience and thankefulnesse to God the author thereof,
for to justify our Religion to be pure and undefiled before God the Father, for to testify our Obedience and thankfulness to God the author thereof,
There is but one onely author and gyuer hereof, euen the Spirite of God, and Christ, from whome proceede and come all good counselles, pure desires, and godly purposes.
There is but one only author and gyuer hereof, even the Spirit of God, and christ, from whom proceed and come all good Counsels, pure Desires, and godly Purposes.
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For although it bee left in our power (in asmuch as the Lorde hath made vs reasonable creatures, in some sorte to resemble his Image) to wyll this or that thing, to reason vpon this or that question, to thinke vpon this or that matter, to speake this or that sentence,
For although it be left in our power (in as as the Lord hath made us reasonable creatures, in Some sort to resemble his Image) to will this or that thing, to reason upon this or that question, to think upon this or that matter, to speak this or that sentence,
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the which our heauenly Father, in the multitude of his mercies, hath vouchsafed vs, and his Sonne our only sauiour, by his death and resurrection, hath most perfectly deserued,
the which our heavenly Father, in the multitude of his Mercies, hath vouchsafed us, and his Son our only Saviour, by his death and resurrection, hath most perfectly deserved,
and purchased for vs. So the blessed Apostle Paule teacheth, in the second to the Philippians, who after he had charged them to woorke their saluation with feare and trembling, addeth immediately in the verse following, For it is God that vvorketh in you both the vvill & deede, euen of his good pleasure.
and purchased for us So the blessed Apostle Paul Teaches, in the second to the Philippians, who After he had charged them to work their salvation with Fear and trembling, adds immediately in the verse following, For it is God that worketh in you both the will & deed, even of his good pleasure.
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if not, let them declare plainely wherein they differ from vs, or els ioyne with vs, at the least in the vnitie of this doctrine, which ascribeth the whole glory of our new birth to God alone.
if not, let them declare plainly wherein they differ from us, or Else join with us, At the least in the unity of this Doctrine, which ascribeth the Whole glory of our new birth to God alone.
now let vs further cōsider whereof it ariseth, & wherin it doth consist, yt we may stand stedfast & vnmoueable in ye hope of our inheritance, both in regard of our works,
now let us further Consider whereof it arises, & wherein it does consist, that we may stand steadfast & Unmovable in you hope of our inheritance, both in regard of our works,
so we are assuredly perswaded, that he will in due and conuenient time accomplishe his promise particularly vnto euery one of vs, to his glory and our saluation.
so we Are assuredly persuaded, that he will in due and convenient time accomplish his promise particularly unto every one of us, to his glory and our salvation.
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and what was the first gift, whereby the holy Ghost purified their filthy heartes, to make them all one body with the Iewes without difference, nameth expresly this gift of faith in these wordes:
and what was the First gift, whereby the holy Ghost purified their filthy hearts, to make them all one body with the Iewes without difference, names expressly this gift of faith in these words:
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and offering vp all our works, not in our personnes, but in the person of Christ, in whom they must needes be acceptably receiued, is the first and chiefest gifte of regeneration, out of the which ariseth,
and offering up all our works, not in our personnes, but in the person of christ, in whom they must needs be acceptably received, is the First and chiefest gift of regeneration, out of the which arises,
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though not a perfecte kinde of obedience, and seruice of God, (for we beleeue but in part) yet such a kinde as pleaseth God in Christ, profiteth his Church,
though not a perfect kind of Obedience, and service of God, (for we believe but in part) yet such a kind as Pleases God in christ, profiteth his Church,
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And therefore this faith aboue all things chiefly is to be begged at the hands of our merciful father, that we may attaine vnto this right maner of doing his will:
And Therefore this faith above all things chiefly is to be begged At the hands of our merciful father, that we may attain unto this right manner of doing his will:
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and also the voyce of Christes Gospell, sounding by his ministers in the Church, by which meanes onely ordinarily it is obtayned, is most diligently to be receiued and heard.
and also the voice of Christ's Gospel, sounding by his Ministers in the Church, by which means only ordinarily it is obtained, is most diligently to be received and herd.
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For as faith doth apprehend, applie, and as it were by a hand reache vnto euery man particularly, the promises of God concerning eternall life in Christ,
For as faith does apprehend, apply, and as it were by a hand reach unto every man particularly, the promises of God Concerning Eternal life in christ,
In consideration whereof, the Apostle affirmeth that we are saued by hope, that is to saye, by the benefite of hope we enioye and possesse alreadie our saluation, though as yet absent.
In consideration whereof, the Apostle Affirmeth that we Are saved by hope, that is to say, by the benefit of hope we enjoy and possess already our salvation, though as yet absent.
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So that he which looketh vpon present things that are seene, to haue saluation in them, he renounceth hope, which gift only in the elect is the faithfull keeper,
So that he which looks upon present things that Are seen, to have salvation in them, he Renounceth hope, which gift only in the elect is the faithful keeper,
and it entreth into that vvhich is vvithin the vaile, whither the forerunner is for vs entred in, euen Iesus that is made an hye Priest for euer after the order of Melchisedech.
and it entereth into that which is within the veil, whither the forerunner is for us entered in, even Iesus that is made an high Priest for ever After the order of Melchizedek.
For as the whole vse of the Ancre is, to holde fast the shippe in one sure and certaine place, (notwithstanding all tempests and waues beating against it) because it entereth into the very depth and bottome of the sea, there taking fast hold:
For as the Whole use of the Anchor is, to hold fast the ship in one sure and certain place, (notwithstanding all tempests and waves beating against it) Because it entereth into the very depth and bottom of the sea, there taking fast hold:
as to run with patience, so especially to looke to Iesus the author & finisher of our faith, who for the ioy that was set before him, endured the Crosse,
as to run with patience, so especially to look to Iesus the author & finisher of our faith, who for the joy that was Set before him, endured the Cross,
Whereby it appeareth, that this hope doth most liuely set before our consciences, the presence of God & Christ, with the fruition of the kingdome of glorie:
Whereby it appears, that this hope does most lively Set before our Consciences, the presence of God & christ, with the fruition of the Kingdom of glory:
So we see that the Lord hath giuen vs his Sonne, that we shoulde loue him which loued vs first, that we should serue him diligently & zealously all the dayes of our life:
So we see that the Lord hath given us his Son, that we should love him which loved us First, that we should serve him diligently & zealously all the days of our life:
Let vs then adioyne vnto the two former, this excellent gift of loue, which, as it expelleth carelesse securitie, colde affection in the seruice of GOD, hatred, strife, contempt in dueties due to men (whereof ariseth a fayned & corrupt maner of seruice:) so it causeth and encreaseth the pure and vndefiled maner of doing the Fathers will,
Let us then adjoin unto the two former, this excellent gift of love, which, as it expelleth careless security, cold affection in the service of GOD, hatred, strife, contempt in duties due to men (whereof arises a feigned & corrupt manner of service:) so it Causes and increases the pure and undefiled manner of doing the Father's will,
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a principall and a singular point of wisedome, most fit and conuenient for his children to haue and practise towards their heauenly Father, in all their counsels and works.
a principal and a singular point of Wisdom, most fit and convenient for his children to have and practise towards their heavenly Father, in all their Counsels and works.
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So the blessed Apostle teacheth in the seconde to the Corinthians, saying, Beholde, this thing that ye haue bene godly sorie, what great care it hath vvrought in you,
So the blessed Apostle Teaches in the seconde to the Corinthians, saying, Behold, this thing that you have be godly sorry, what great care it hath wrought in you,
yea vvhat zeale, yea vvhat punishment? In which words we see how the spirit of god maketh that godly sorow (which the Corinthiās shewed for their great contempt of Christian discipline in the matter of excōmunication) to be the mother & author of this reuerent feare, which we owe vnto God alone, in that he is our master:
yea what zeal, yea what punishment? In which words we see how the Spirit of god makes that godly sorrow (which the Corinthians showed for their great contempt of Christian discipline in the matter of excommunication) to be the mother & author of this reverent Fear, which we owe unto God alone, in that he is our master:
Also it stirreth vp our heartes to most zealous and effectuall prayers, as we see in the example of Christ himself, who in the daies of his flesh did offer vp prayers & supplications, with strong crying,
Also it stirs up our hearts to most zealous and effectual Prayers, as we see in the Exampl of christ himself, who in the days of his Flesh did offer up Prayers & supplications, with strong crying,
Wherefore seeing wee receiue a kingdome which cannot be shaken, let vs haue grace, wherby we may so serue God, that we may please him with reuerence and feare.
Wherefore seeing we receive a Kingdom which cannot be shaken, let us have grace, whereby we may so serve God, that we may please him with Reverence and Fear.
Likewise S. Peter, in the first Chapter of his 1. Epistle, giueth ye same precept of feare to be obserued in the whole course and race of our life, saying, And if ye call him Father which without respect of persons iudgeth according to euerie mans worke:
Likewise S. Peter, in the First Chapter of his 1. Epistle, gives you same precept of Fear to be observed in the Whole course and raze of our life, saying, And if you call him Father which without respect of Persons Judgeth according to every men work:
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Yf then we be desirous to worship our God aright according to his will, we must haue our heartes kept in awe by this most worthy and excellent gift of feare, that we may auoyd hardnesse of heart, presumption of minde, securitie of conscience,
If then we be desirous to worship our God aright according to his will, we must have our hearts kept in awe by this most worthy and excellent gift of Fear, that we may avoid hardness of heart, presumption of mind, security of conscience,
The fift & last gift is a continual & careful watchfulnes against all the enemies of the former graces cōmended vnto vs, not only for the retaining & keeping of them:
The fift & last gift is a continual & careful watchfulness against all the enemies of the former graces commended unto us, not only for the retaining & keeping of them:
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but for ye daily growing & increasing in the same, vnto ye measure of the age of the fulnes of Christ, that at his comming we being founde waking & watching with the wise virgins,
but for you daily growing & increasing in the same, unto the measure of the age of the fullness of christ, that At his coming we being found waking & watching with the wise Virgins,
we are necessarily in all sobriety of perseuerāce, wt al maner of praier and supplication, to watch diligently in faith, in hope, in loue, in feare, that we may stand fast & continue vnto the end, in doing & accōplishing our Fathers wil, in despite of all the aduersaries of Gods grace, & our saluation.
we Are necessarily in all sobriety of perseverance, with all manner of prayer and supplication, to watch diligently in faith, in hope, in love, in Fear, that we may stand fast & continue unto the end, in doing & accomplishing our Father's will, in despite of all the Adversaries of God's grace, & our salvation.
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and the helmet of hope, as principall partes of Christian armour, adioyneth thereunto this profitable commandement concerning watchfulnes, saying, Watch thereunto vvith all perseuerance and supplications for all Saintes.
and the helmet of hope, as principal parts of Christian armour, adjoineth thereunto this profitable Commandment Concerning watchfulness, saying, Watch thereunto with all perseverance and supplications for all Saints.
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The same precept of watching is in diuers other places of Paul his epistles, namely in the first to the Corinthians 16. where he saith, Watch, stand fast in the faith, &c. And in the first to the Thessal. 5. chap. Therefore let vs not sleepe as doe other,
The same precept of watching is in diverse other places of Paul his Epistles, namely in the First to the Corinthians 16. where he Says, Watch, stand fast in the faith, etc. And in the First to the Thessal. 5. chap. Therefore let us not sleep as do other,
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wherein we may obserue by the way, that this watchfulnes is onely in the children of light and saluation, not in the children of darkenes and destruction:
wherein we may observe by the Way, that this watchfulness is only in the children of Light and salvation, not in the children of darkness and destruction:
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whose propertie is carelessely to sleepe, when they shoulde be most diligently and watchefullye occupied in bringing foorth the workes of Christian obedience.
whose property is carelessly to sleep, when they should be most diligently and watchefullye occupied in bringing forth the works of Christian Obedience.
Likewyse our Sauiour Christ, beeyng verye well acquaynted with our infirmities, and knowing the drousinesse of our nature, straightly chargeth his disciples and all other to watche, rendring a most effectuall reason thereof in these words, Watch therefore, (for ye know not when the master of the house will come, at euen,
Likewise our Saviour christ, being very well acquainted with our infirmities, and knowing the drousinesse of our nature, straightly charges his Disciples and all other to watch, rendering a most effectual reason thereof in these words, Watch Therefore, (for you know not when the master of the house will come, At even,
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but also the sharpe reproofe of his disciples for the lacke hereof, and the double repeticion of the same precept in the same place, proueth the necessitie of this gifte in these wordes, Tarrie ye here and watch with me:
but also the sharp reproof of his Disciples for the lack hereof, and the double repetition of the same precept in the same place, Proves the necessity of this gift in these words, Tarry you Here and watch with me:
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For it is that gift of the holy Ghost, which maketh Gods children carefull, and studious, not onely to do the Fathers will, (for that may be after some sort in the reprobate and castawayes) but to doe it with that assurance of faith, with that stedfastnesse of hope, wt that zeale of his glorie, that loue of our brethren, that reuerent feare of his Maiestie, which is cōmaunded to vs in the word,
For it is that gift of the holy Ghost, which makes God's children careful, and studious, not only to do the Father's will, (for that may be After Some sort in the Reprobate and castaways) but to do it with that assurance of faith, with that steadfastness of hope, with that zeal of his glory, that love of our brothers, that reverent Fear of his Majesty, which is commanded to us in the word,
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yet so farre forth we must doe this, as they are referred and applyed to the glory and honour of God, which ought to be more deare and precious vnto vs, then our owne saluation.
yet so Far forth we must do this, as they Are referred and applied to the glory and honour of God, which ought to be more deer and precious unto us, then our own salvation.
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For so it was vnto Moses, who, rather then the Lords mercie should not be magnified in pardoning the sinnes of the people (which he was perswaded was the onely meanes of glorifying God) spake in this maner vnto him, saying, Therefore nowe if thou pardon their sinne, thy mercie shall appeare:
For so it was unto Moses, who, rather then the lords mercy should not be magnified in pardoning the Sins of the people (which he was persuaded was the only means of glorifying God) spoke in this manner unto him, saying, Therefore now if thou pardon their sin, thy mercy shall appear:
for my brethren that are my kinsemen according to the fleshe, which are the Israelites &c. meaning, that such was his affection towardes them, that if it were the Lords will to glorifie himselfe by their saluation, rather then it should not come to passe:
for my brothers that Are my kinsmen according to the Flesh, which Are the Israelites etc. meaning, that such was his affection towards them, that if it were the lords will to Glorify himself by their salvation, rather then it should not come to pass:
he wissheth himselfe to be eternally separated from Christ, and so consequentlye to receyue his portion with all the damned soules in the dungeon of darckenesse.
he wisheth himself to be eternally separated from christ, and so consequently to receive his portion with all the damned Souls in the dungeon of darkness.
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These two examples of the deare seruauntes and beloued children of God, declare and teach vs, not onely that we must set before our eyes in all our actions, the glorie of God,
These two Examples of the deer Servants and Beloved children of God, declare and teach us, not only that we must Set before our eyes in all our actions, the glory of God,
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The want of which zeale towards the glorie of God in all our doings, and the preferring of earthly thinges before heauenly, temporall before spirituall,
The want of which zeal towards the glory of God in all our doings, and the preferring of earthly things before heavenly, temporal before spiritual,
so it defileth all our counselles and workes, and carrieth vs headlong to the loue of the world, which is contrarie to the pure, vehement, and euerlasting loue of God.
so it Defileth all our Counsels and works, and Carrieth us headlong to the love of the world, which is contrary to the pure, vehement, and everlasting love of God.
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so also is this end, of all things most necessarily to be respected of al true Christians, according to the examples of Moses and Paule, that whatsoeuer we do, we may do it (as we are commaunded) to the glorie of God.
so also is this end, of all things most necessarily to be respected of all true Christians, according to the Examples of Moses and Paul, that whatsoever we do, we may do it (as we Are commanded) to the glory of God.
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as Atheistes and infidels, which haue neither workes, nor any grace of regeneration, and Iewes which are voyde of true faith in the crucified Messias, let vs examine by the rule of this trueth, all those that seeme to embrace Christe Iesus and his true Religion,
as Atheists and Infidels, which have neither works, nor any grace of regeneration, and Iewes which Are void of true faith in the Crucified Messias, let us examine by the Rule of this truth, all those that seem to embrace Christ Iesus and his true Religion,
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for not onely their iudgement by false doctrine is corrupted, in that they teache that workes in parte doe iustifie, that they are accepted the better for the vertue and intercession of Sainctes departed, that the sacrifice of Christe his oblation onely washeth awaye sinnes committed before Baptisme:
for not only their judgement by false Doctrine is corrupted, in that they teach that works in part do justify, that they Are accepted the better for the virtue and Intercession of Saints departed, that the sacrifice of Christ his oblation only washes away Sins committed before Baptism:
Lastly that a temporall punishment heere and in Purgatorie, can satisfie and sufficiently recompence that transgression, whereby the perfecte Lawe and infinite Iustice of God is broken:
Lastly that a temporal punishment Here and in Purgatory, can satisfy and sufficiently recompense that Transgression, whereby the perfect Law and infinite justice of God is broken:
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both because their faith is wauering, from whence this hope must proceede, and also because they holde and teach, that there be other places then heauen for the soules of men to rest in after this life.
both Because their faith is wavering, from whence this hope must proceed, and also Because they hold and teach, that there be other places then heaven for the Souls of men to rest in After this life.
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doe they not most vncharitably, and flatly against the edification of the Church of GOD, (which in all publike actions vnder paine of damnation must be regarded) teach and beleeue, that ignoraunce of Gods religion is the mother of deuotion? doe they not reade the word, pray,
do they not most uncharitably, and flatly against the edification of the Church of GOD, (which in all public actions under pain of damnation must be regarded) teach and believe, that ignorance of God's Religion is the mother of devotion? do they not read the word, pray,
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after two or three light conferences, and disordered examinations, because they loue their bodyes, and the saluation of their soules? No verely, these thinges rather doe manifestly declare, not onely that they are destitute of charitie towards men:
After two or three Light conferences, and disordered examinations, Because they love their bodies, and the salvation of their Souls? No verily, these things rather do manifestly declare, not only that they Are destitute of charity towards men:
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or to come, can iustly and sufficiently be appeased by tryfling pardons, and bulles giuen of mortall men? and to be short, considering that they teach that all sinnes following baptisme must be purged, not by the blood of Christ,
or to come, can justly and sufficiently be appeased by trifling Pardons, and Bulls given of Mortal men? and to be short, considering that they teach that all Sins following Baptism must be purged, not by the blood of christ,
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but be counteruailed, and so remoued by good workes, as they falselye terme them, or pardons and absolutions of sinfull men, or equall punishment here in earth or in purgatorie? the LORD forgiue them, they know not where.
but be countervailed, and so removed by good works, as they falsely term them, or Pardons and absolutions of sinful men, or equal punishment Here in earth or in purgatory? the LORD forgive them, they know not where.
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Lastly, for carefull watchefulnesse to retaine all the foresayde graces, howe can it be in them, seeyng they are voyde and destitute of these gracious giftes of GOD? If therefore they haue anye (as in deede they haue much) it is not,
Lastly, for careful watchefulnesse to retain all the foresaid graces, how can it be in them, seeing they Are void and destitute of these gracious Gifts of GOD? If Therefore they have any (as in deed they have much) it is not,
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And therefore knowing euerye man to be by the instinct of nature giuen to acknowledge GOD, and with some kinde of watchefulnesse to serue him, they haue out of the follye and vanitye of their owne braynes, drawne out a kinde of seruice, which standeth onely in outwarde ceremonies,
And Therefore knowing every man to be by the instinct of nature given to acknowledge GOD, and with Some kind of watchefulnesse to serve him, they have out of the folly and vanity of their own brains, drawn out a kind of service, which Stands only in outward ceremonies,
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as in saying certeyne number of masses, prayers, diriges, and such like, in doyng of penaunce, goyng on pilgrimage, vsing of holy water and holy bread, offeringes, carnall fastinges, crossinges, anointinges, with infinite moe of the same sorte.
as in saying certain number of masses, Prayers, Dirges, and such like, in doing of penance, going on pilgrimage, using of holy water and holy bred, offerings, carnal Fastings, crossings, anointings, with infinite more of the same sort.
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All which inuentions of men are directly contrary to that worship, which our Sauiour Christ witnesseth to consist in Spirit and trueth, and therefore iustly condemned.
All which Inventions of men Are directly contrary to that worship, which our Saviour christ Witnesseth to consist in Spirit and truth, and Therefore justly condemned.
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doe we not iustlye abhorre and detest the traditions which are after the commaundements and doctrines of men? And nowe as it is certaine, that they fayle in these thinges,
do we not justly abhor and detest the traditions which Are After the Commandments and doctrines of men? And now as it is certain, that they fail in these things,
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For in that they ascribe righteousnesse in parte to their workes which they haue done, they may with as good reason challenge a part of the glory of their redemption:
For in that they ascribe righteousness in part to their works which they have done, they may with as good reason challenge a part of the glory of their redemption:
and al other sects of heretikes, ignorant persons, & euery one that is not of the true Church of God, we had neede with all care and studye to trie and examine the very bottome of our heartes,
and all other Sects of Heretics, ignorant Persons, & every one that is not of the true Church of God, we had need with all care and study to try and examine the very bottom of our hearts,
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but he that doth the will of my heauenly Father, which is in heauen. Goe to then, you carnall and worldely Protestants, that saye, Lorde, Lorde, God be praysed,
but he that does the will of my heavenly Father, which is in heaven. Go to then, you carnal and worldly Protestants, that say, Lord, Lord, God be praised,
and God be thanked for all his giftes &c. I demaunde this of you in the person of Christ, whose seruant I am though most vnworthie, shewe me this your fayth,
and God be thanked for all his Gifts etc. I demand this of you in the person of christ, whose servant I am though most unworthy, show me this your faith,
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For was not Abraham our father iustified through woorkes, when he offered Isaac his sonne vpon the altar? Was not Rahab the harlot iustified through woorkes,
For was not Abraham our father justified through works, when he offered Isaac his son upon the altar? Was not Rahab the harlot justified through works,
when she had receyued the messengers, and sent them out another way? Knowe therefore for a certeintie, all you that professe the feare of God, that fayth professed without woorkes is dead:
when she had received the messengers, and sent them out Another Way? Knowe Therefore for a certainty, all you that profess the Fear of God, that faith professed without works is dead:
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These thinges therefore are but clokes of hypocrisie, and wordes of lyes, whereby Satan carryeth away manye from the wayes of godlinesse and life, into the paths of wickednesse and destruction.
These things Therefore Are but cloaks of hypocrisy, and words of lies, whereby Satan Carrieth away many from the ways of godliness and life, into the paths of wickedness and destruction.
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In consideration whereof, I heartily desire and beseeche you all, from the hyghest vnto the lowest, both to flye this damnable corruption of worldly and carnall men,
In consideration whereof, I heartily desire and beseech you all, from the highest unto the lowest, both to fly this damnable corruption of worldly and carnal men,
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and vertue, he is blinde, and can not see farre into the mysterie of godlinesse, or els hath through ingratitude altogether forgotten, that he was purged from his olde synnes.
and virtue, he is blind, and can not see Far into the mystery of godliness, or Else hath through ingratitude altogether forgotten, that he was purged from his old Sins.
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For doeth not the holy Ghost witnes of Dauid, that he was a man according to Gods own heart? of Hezechia, that he did vprightly in the sight of the Lord, according to al that Dauid his father had done? of Iosia, that he turned to the Lorde with all his heart,
For doth not the holy Ghost witness of David, that he was a man according to God's own heart? of Hezekiah, that he did uprightly in the sighed of the Lord, according to all that David his father had done? of Josiah, that he turned to the Lord with all his heart,
and with all his soule, and with all his might, according to all the lawe of Moses? of Zacharie and Elizabeth his wife, that they were iust before God,
and with all his soul, and with all his might, according to all the law of Moses? of Zacharias and Elizabeth his wife, that they were just before God,
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and walked in all the ordinances of the Lord without reproofe? of Nathanael, that he was an Israelite in deede, in whom was no guile? of the Centurion, that there was not the like fayth in Israel? of Anna, that she liuing a widdowe foure score and foure yeeres, went not out of the Tēple,
and walked in all the ordinances of the Lord without reproof? of Nathanael, that he was an Israelite in deed, in whom was no guile? of the Centurion, that there was not the like faith in Israel? of Anna, that she living a widow foure score and foure Years, went not out of the Temple,
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but serued God wt fasting and prayers night and day? finally of all the primitiue Church both men and women, immediatly after the ascension of Christ, yt they continued wt one accord in ye Apostles doctrine, & felowship, in breaking of bread, in prayers & supplications, eating their meate together wt gladnes & singlenes of heart, praysing God,
but served God with fasting and Prayers night and day? finally of all the primitive Church both men and women, immediately After the Ascension of christ, that they continued with one accord in you Apostles Doctrine, & fellowship, in breaking of bred, in Prayers & supplications, eating their meat together with gladness & singleness of heart, praising God,
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but they had all things common? Wherefore seeing we are compassed with so great a cloud of witnesses, of kings, of Prophets, of Iewes, of Gentiles, of men, of women, which haue serued the Lorde in this right maner of doing:
but they had all things Common? Wherefore seeing we Are compassed with so great a cloud of Witnesses, of Kings, of prophets, of Iewes, of Gentiles, of men, of women, which have served the Lord in this right manner of doing:
For doubtles ye want of those things, ioyned with the practise of the contrary vices, are the causes of all the punishments of God, that are or haue bene in the world.
For doubtless you want of those things, joined with the practice of the contrary vices, Are the Causes of all the punishments of God, that Are or have be in the world.
but from this, that we doe not the will of our heauenly father, as it is done in heauen? For want whereof, we that liue nowe in this peaceable land flowing with milke and hony,
but from this, that we do not the will of our heavenly father, as it is done in heaven? For want whereof, we that live now in this peaceable land flowing with milk and honey,
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and reformation of our liues? But who hath shed foorth as yet the Christian teares of repentance? Not foure yeres agoe, ye Lord did as it were with his owne hand set a starre in the heauens, whereof the wisest Astronomer that liueth, can giue no reason.
and Reformation of our lives? But who hath shed forth as yet the Christian tears of Repentance? Not foure Years ago, you Lord did as it were with his own hand Set a star in the heavens, whereof the Wisest Astronomer that lives, can give no reason.
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Since that, we haue bene admonished by a great and strange Comete in the ayre, by earthquakes, inundations of waters, all which signes & forerūners of Gods wrath are returned to him again,
Since that, we have be admonished by a great and strange Cometam in the air, by earthquakes, inundations of waters, all which Signs & forerunners of God's wrath Are returned to him again,
This dutie and christian exercise is the rather to be done, least our English Church for want thereof, may through ignorance iudge it either altogether vnnecessarie, or not much materiall.
This duty and christian exercise is the rather to be done, lest our English Church for want thereof, may through ignorance judge it either altogether unnecessary, or not much material.
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But if this cannot be obtained to be done in a publicke & solemne maner, with all zeale and feruentnes in prayer and hearing the worde of God (which I most heartily wishe and desire) then I doe admonishe euery one priuately, both to vse this,
But if this cannot be obtained to be done in a public & solemn manner, with all zeal and feruentnes in prayer and hearing the word of God (which I most heartily wish and desire) then I do admonish every one privately, both to use this,
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For it is not the cleane keeping, and sweeping of our houses and streetes, that can driue away this fearefull messenger of Gods wrath, (albeit as I approue these lawfull ordinarie meanes:
For it is not the clean keeping, and sweeping of our houses and streets, that can driven away this fearful Messenger of God's wrath, (albeit as I approve these lawful ordinary means:
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so I mislike the desperate tempting of God which I heare to be in some) but the purging & sweeping of our consciences from all the stincking filthe and drosse of sinne, deliuereth from the feare and perill of all euill,
so I mislike the desperate tempting of God which I hear to be in Some) but the purging & sweeping of our Consciences from all the stinking filth and dross of sin, Delivereth from the Fear and peril of all evil,
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euen the precious treasure of his glorious Gospel which now we haue, and the benefit of helth which as yet we want? But if this exhortation and request shall fall to the ground,
even the precious treasure of his glorious Gospel which now we have, and the benefit of health which as yet we want? But if this exhortation and request shall fallen to the ground,
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and bring forth no fruit, as commonly the woorde of God doth amongst vs, (such is the hardnesse of our stonie heartes) then your sinne lieth at the doore,
and bring forth no fruit, as commonly the word of God does among us, (such is the hardness of our stony hearts) then your sin lies At the door,
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desiryng and beseeching you all to receiue, approue, and fulfill them vnto your liues end, that you may enter most ioyfully into the kingdome of heauen.
desiring and beseeching you all to receive, approve, and fulfil them unto your lives end, that you may enter most joyfully into the Kingdom of heaven.
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but the learned and those that seemed to be the chiefest, and best professors of the Gospell, reasoning with him selfe, touching the matter of entring into the kingdome of heauen.
but the learned and those that seemed to be the chiefest, and best professors of the Gospel, reasoning with him self, touching the matter of entering into the Kingdom of heaven.
They alledge for themselues two principall and worthie workes, not common vnto all, but almost proper and peculiar •iftes to the Ministers and Apostles of Christ:
They allege for themselves two principal and worthy works, not Common unto all, but almost proper and peculiar •iftes to the Ministers and Apostles of christ:
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It may seeme strange and marueylous in our eyes, that those which can in trueth alledge for them selues these two workes, shoulde be secluded from the kingdome of heauen, seeing that of preachers it is witnessed, that because they turne many vnto righteousnesse, they shal shine as ye starres for euer & euer:
It may seem strange and marvelous in our eyes, that those which can in truth allege for them selves these two works, should be secluded from the Kingdom of heaven, seeing that of Preachers it is witnessed, that Because they turn many unto righteousness, they shall shine as you Stars for ever & ever:
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of others, that whosoeuer shal giue vnto any of ye disciples of Christ, in his name, but a cuppe of colde water to drinke, that he shall not lose his rewarde.
of Others, that whosoever shall give unto any of you Disciples of christ, in his name, but a cup of cold water to drink, that he shall not loose his reward.
then to cure it from all infirmities, yea and that which is marueylous, to deliuer it from the possession of deuils? notwithstanding we see by the answere of our Sauiour Christ, that these workes,
then to cure it from all infirmities, yea and that which is marvelous, to deliver it from the possession of Devils? notwithstanding we see by the answer of our Saviour christ, that these works,
For albeit they be necessarie for diuers and sundry causes before mencioned, yet they containe no part of that pure obedience, which by Gods spirit is wrought in all the true members of Christ.
For albeit they be necessary for diverse and sundry Causes before mentioned, yet they contain no part of that pure Obedience, which by God's Spirit is wrought in all the true members of christ.
What then is that, which maketh preaching and all other workes acceptable vnto God, and profitable for ye comfort and saluation of the doer, seeyng the workes themselues shalbe reiected? Surely to answer in one word, it is the maner of doing:
What then is that, which makes preaching and all other works acceptable unto God, and profitable for you Comfort and salvation of the doer, seeing the works themselves shall rejected? Surely to answer in one word, it is the manner of doing:
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In consideration whereof, blessed Paule doeth iustifie his preaching, not because he did preach, (for woe be vnto me, sayth he, if I preache not the Gospell) but because he obserued the ryght maner & order of preaching.
In consideration whereof, blessed Paul doth justify his preaching, not Because he did preach, (for woe be unto me, say he, if I preach not the Gospel) but Because he observed the right manner & order of preaching.
but in the words which the holy Ghost teacheth, comparing spirituall things vvith spirituall things. For as the doctrine and foundation of our redemptiō is altogether heauenly, and spirituall:
but in the words which the holy Ghost Teaches, comparing spiritual things with spiritual things. For as the Doctrine and Foundation of our redemption is altogether heavenly, and spiritual:
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Wherein we see howe necessarie a thing it is for vs, that be preachers and diuiders of the worde, not onely to looke vnto the foundation of our doctrine, which is Christ:
Wherein we see how necessary a thing it is for us, that be Preachers and dividers of the word, not only to look unto the Foundation of our Doctrine, which is christ:
Whereby as hee woulde condemne their speache and maner of vtterance, which delyghted the eare, hauyng no power or strength to weaken and vnloose the holde of sinne and Satan in them:
Whereby as he would condemn their speech and manner of utterance, which delighted the ear, having no power or strength to weaken and unloose the hold of sin and Satan in them:
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and in them to all other ministers, as a faithful treasure for ye edification of Christes body, forbidding them to gyue heede vnto fables & genealogies, or to profane,
and in them to all other Ministers, as a faithful treasure for you edification of Christ's body, forbidding them to gyve heed unto fables & genealogies, or to profane,
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and old wiues tales, vayne babblings, and oppositions of science falsely so called, and contrarily commanding them to staye such things, to speake and exhort with all authoritie,
and old wives tales, vain babblings, and oppositions of science falsely so called, and contrarily commanding them to stay such things, to speak and exhort with all Authority,
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This kinde of preaching touching the vttering of the worde, diligently obserued of Paule, and faithfully committed to his schollers, ought with great care and diligence to be obserued of all the ministers of God:
This kind of preaching touching the uttering of the word, diligently observed of Paul, and faithfully committed to his Scholars, ought with great care and diligence to be observed of all the Ministers of God:
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& wisdome? Wherefore many doe stuffe their sermons with newe deuised words, and affected speaches of vanitie, not being cōtent with the words which the holy Ghost teacheth.
& Wisdom? Wherefore many do stuff their Sermons with new devised words, and affected Speeches of vanity, not being content with the words which the holy Ghost Teaches.
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many with curious affected figures, with Latine, Greeke, and Hebrewe sentences, without any iust occasion offered by their texte, with multitudes of humane authorities,
many with curious affected figures, with Latin, Greek, and Hebrew sentences, without any just occasion offered by their text, with Multitudes of humane authorities,
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wheras the fearefull & mighty voyce of God, hath straightly charged all people to heare his welbeloued Sonne, saying, This is my welbeloued Sōne, heare him.
whereas the fearful & mighty voice of God, hath straightly charged all people to hear his well-beloved Son, saying, This is my well-beloved Son, hear him.
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Many with stagelike gestures, curious pronunciation, and such other actions that are very vnseemely for those men, which haue taken vpon them before God and his Angels, to preach and publish vnto his people the Gospel of Christ crucified.
Many with stagelike gestures, curious pronunciation, and such other actions that Are very unseemly for those men, which have taken upon them before God and his Angels, to preach and publish unto his people the Gospel of christ Crucified.
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I would to God that all the ministers of this lande, in this poynt could put on this affection of S. Paule, fully to purpose with thēselues to knowe nothing amongest their hearers, saue Iesus Christ, and him crucified.
I would to God that all the Ministers of this land, in this point could put on this affection of S. Paul, Fully to purpose with themselves to know nothing amongst their hearers, save Iesus christ, and him Crucified.
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the particular affections, required to make our prophecying or preaching acceptable vnto God, as they are commaunded in diuers and sundrie places of the worde:
the particular affections, required to make our prophesying or preaching acceptable unto God, as they Are commanded in diverse and sundry places of the word:
an earnest care, a willing heart, a ready minde, a zealous desyre to become ensamples to their flockes, saying, Feede the flocke of God vvhich dependeth vpon you, caryng for it not by constraynt, but willingly:
an earnest care, a willing heart, a ready mind, a zealous desire to become ensamples to their flocks, saying, Feed the flock of God which dependeth upon you, caring for it not by constraint, but willingly:
Also our Sauiour Christ the chiefe shephearde of the flocke, as appeareth in the tenth of Matth. Gospell, sending out his Disciples to the lost sheepe of the house of Israel, chargeth them wholly to depende vpon him, to gyue freely without respect of filthie lucre, to feare nothing in the execution of their office, to be fully resolued in their mindes to lose their lyues for his sake:
Also our Saviour christ the chief shepherd of the flock, as appears in the tenth of Matthew Gospel, sending out his Disciples to the lost sheep of the house of Israel, charges them wholly to depend upon him, to gyve freely without respect of filthy lucre, to Fear nothing in the execution of their office, to be Fully resolved in their minds to loose their lives for his sake:
Whereunto agreeth that commandement of Paule to Timothie, touching the ordination of Ministers, whereby he teacheth, that euery minister ought to be watchefull, sober, modest, louers, harborous, a louer of goodnesse, wyse, ryghteous, holy, temperate, and vnreprouable.
Whereunto agreeth that Commandment of Paul to Timothy, touching the ordination of Ministers, whereby he Teaches, that every minister ought to be watchefull, Sobrium, modest, lovers, harborous, a lover of Goodness, wise, righteous, holy, temperate, and unreprovable.
with what full purpose with losse of lyfe to perseuer vnto the ende, and lastly with what contempte of all worldly prayse, and with what zeale of Gods glorie, euery minister ought to approue his ministerie vnto Christ,
with what full purpose with loss of life to persever unto the end, and lastly with what contempt of all worldly praise, and with what zeal of God's glory, every minister ought to approve his Ministry unto christ,
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But if we wyll see these preceptes put in vre and practise, let vs diligently marke the lyfe and conuersation of the Prophets and Apostles, especially of Saint Paule: (who as he was the chiefest in worke,
But if we will see these Precepts put in use and practice, let us diligently mark the life and Conversation of the prophets and Apostles, especially of Saint Paul: (who as he was the chiefest in work,
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But which of vs doeth not reioyce and is glad, when he hath preached a fewe sermons with lyking and prayse of mortall men? What dumme dogge doeth terrifie his owne heart from sinne, with this woe agaynst him selfe for not preaching the Gospell? or who doeth not for lucre, feare,
But which of us doth not rejoice and is glad, when he hath preached a few Sermons with liking and praise of Mortal men? What dumb dog doth terrify his own heart from sin, with this woe against him self for not preaching the Gospel? or who doth not for lucre, Fear,
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But where is that Minister amongst vs, which through loue humbleth him selfe, and beareth with ye infirmities of ignorance, lacke of knowledge, wisdome,
But where is that Minister among us, which through love Humbleth him self, and bears with you infirmities of ignorance, lack of knowledge, Wisdom,
and that which is most lamentable of all, they gyue great and iust occasion, why the ministerie of reconciliation shoulde bee euill spoken of and despysed.
and that which is most lamentable of all, they gyve great and just occasion, why the Ministry of reconciliation should be evil spoken of and despised.
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and to conclude, he gaue no occasion of offence in any thing, but in all things approued himselfe as the minister of God, by the worde of Trueth and by the power of God.
and to conclude, he gave no occasion of offence in any thing, but in all things approved himself as the minister of God, by the word of Truth and by the power of God.
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we had neede to looke vnto our selues betimes, and to frame our selues according to the example of this blessed Apostle, in the carefull and syncere dispensation of our ministerie,
we had need to look unto our selves betimes, and to frame our selves according to the Exampl of this blessed Apostle, in the careful and sincere Dispensation of our Ministry,
Moreouer Paule was gentle towardes his flocke, as a Nurse cherisheth her children, exhorting and beseeching them as a father, teaching openly, and through euery house, keeping nothing backe that was profitable,
Moreover Paul was gentle towards his flock, as a Nurse Cherishes her children, exhorting and beseeching them as a father, teaching openly, and through every house, keeping nothing back that was profitable,
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and of the disposition of the minde, which he chargeth to be kept and obserued, that he might be an example to them that beleeue, in worde, in conuersation, in loue, in spirit, in faith and in purenes, saying, Keepe the true paterne of the wholesome words, which thou hast heard of me in fayth,
and of the disposition of the mind, which he charges to be kept and observed, that he might be an Exampl to them that believe, in word, in Conversation, in love, in Spirit, in faith and in pureness, saying, Keep the true pattern of the wholesome words, which thou hast herd of me in faith,
That worthy thing which was cōmitted to thee, keepe through the holy Ghost, vvhich dvvelleth in vs. And to Titus, Aboue all thinges shevve thy selfe an example of good vvorkes, vvith vncorrupt doctrine, vvith the vvholesome vvoorde vvhich cannot be reproued.
That worthy thing which was committed to thee, keep through the holy Ghost, which dwelleth in us And to Titus, Above all things show thy self an Exampl of good works, with uncorrupt Doctrine, with the wholesome word which cannot be reproved.
or to vnloose the holde of sinne, no sharpenesse to cutte a sunder the cordes of wickednesse, it can not enter to the diuiding a sunder of the soule and spirit, the ioyntes and the marowe,
or to unloose the hold of sin, no sharpness to Cut a sunder the cords of wickedness, it can not enter to the dividing a sunder of the soul and Spirit, the Joints and the marrow,
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our matter for the most part is the deuises of men, the dispositiō of our hearts prophane, worldly and carnall, our intent and purpose is to get honour, and worldly preferments.
our matter for the most part is the devises of men, the disposition of our hearts profane, worldly and carnal, our intent and purpose is to get honour, and worldly preferments.
So that those onely which preach the worde in faith, hope, loue, feare, and all maner of watchfulnesse, in season and out of season, being ready as to deale vnto ye people the Gospel of God,
So that those only which preach the word in faith, hope, love, Fear, and all manner of watchfulness, in season and out of season, being ready as to deal unto you people the Gospel of God,
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As for others, who haue in preaching the worde sought themselues, their owne praise and commoditie, hauing litle or no care of Gods heritage, that it might be saued: (of which sort be those whereof I haue already spoken a litle before) though they say in the day of iudgement, Lorde, Lord, haue we not prophecied in thy Name,
As for Others, who have in preaching the word sought themselves, their own praise and commodity, having little or no care of God's heritage, that it might be saved: (of which sort be those whereof I have already spoken a little before) though they say in the day of judgement, Lord, Lord, have we not prophesied in thy Name,
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If then the outwarde worke of preaching, which is so profitable vnto the Church for the saluacion of soules, shalbe reiected, being separated from the pure maner:
If then the outward work of preaching, which is so profitable unto the Church for the salvation of Souls, shall rejected, being separated from the pure manner:
who dare alledge casting out of deuils, and the working of great miracles which onely appertaine to the safety of body? Let not therfore the Papists reioyce,
who Dare allege casting out of Devils, and the working of great Miracles which only appertain to the safety of body? Let not Therefore the Papists rejoice,
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except we will iudge their vaine forged miracles to be done by the finger of God:) for yf these myracles be separated from the true maner of doing the Fathers will, the dooers themselues are but workers of iniquitie,
except we will judge their vain forged Miracles to be done by the finger of God:) for if these Miracles be separated from the true manner of doing the Father's will, the doers themselves Are but workers of iniquity,
and therefore so farre from being iustified by these, or any other workes of charitie, being separated from the true maner of doing, that thei shalbe vnto them sufficient matter of condemnacion.
and Therefore so Far from being justified by these, or any other works of charity, being separated from the true manner of doing, that they shall unto them sufficient matter of condemnation.
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It is certain by ye doctrine of our sauiour Christ in ye Gospel of Matthew, Mark & Luke, yt the wicked may willingly heare, vnderstand, ioyfully receyue,
It is certain by you Doctrine of our Saviour christ in the Gospel of Matthew, Mark & Luke, that the wicked may willingly hear, understand, joyfully receive,
Then Simon him selfe beleeued also, and vvas baptized, and continued vvith Philippe, and vvondered vvhen he savve the signes and great miracles that vvere done.
Then Simon him self believed also, and was baptised, and continued with Philip, and wondered when he saw the Signs and great Miracles that were done.
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Finally, they may suffer banishmēt and persecution for the outward profession of the trueth, yea they may do all the outward workes in seruing of God,
Finally, they may suffer banishment and persecution for the outward profession of the truth, yea they may do all the outward works in serving of God,
and mother, he wil answere, Whosoeuer shal do my fathers vvill vvhich is in heauen, the same is my brother, sister & mother. Now seeing how farre sinners and vngodly men may resemble the deare children of God,
and mother, he will answer, Whosoever shall do my Father's will which is in heaven, the same is my brother, sister & mother. Now seeing how Far Sinners and ungodly men may resemble the deer children of God,
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let vs looke into our selues, into our hearts, cōsciences, & whole maner of our life, that we may see & know in all our actions, wherin we differ frō the wicked,
let us look into our selves, into our hearts, Consciences, & Whole manner of our life, that we may see & know in all our actions, wherein we differ from the wicked,
for it behoueth euery true Christian, cōstrained with ye loue of Christ, to do all these works before mencioned, in constant faith, in sure hope, in pure loue, in reuerēt feare, in great care & study to please God, wt zeale of gods glory,
for it behooves every true Christian, constrained with you love of christ, to do all these works before mentioned, in constant faith, in sure hope, in pure love, in reverend Fear, in great care & study to please God, with zeal of God's glory,
& tender loue of his brethren, with ioye in the holy Ghost, with a resolued purpose without wearines & fainting to cōtinue vnto the end, knowing that those only shalbe blessed, which shal continue vnto the ende.
& tender love of his brothers, with joy in the holy Ghost, with a resolved purpose without weariness & fainting to continue unto the end, knowing that those only shall blessed, which shall continue unto the end.
but to awake the slouthfull, & to terrifie the proude, secure, & presūptuous protestāts, & also to stir vs al vp to a more vigilāt care in working our saluatiō.
but to awake the slothful, & to terrify the proud, secure, & presumptuous protestants, & also to stir us all up to a more vigilant care in working our salvation.
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How necessary this is to be preached & vrged, the ignorāce & error of many, the want of loue & feare of God in this land & citie, doth sufficiently witnes.
How necessary this is to be preached & urged, the ignorance & error of many, the want of love & Fear of God in this land & City, does sufficiently witness.
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I therfore, to make an end of this matter, cōmende this doctrine from Iesus vnto you all, beseeching you for the mercies of God, to receyue it into your soules, to beleeue it in heart, to cōmend it in word, diligently to practise it in life,
I Therefore, to make an end of this matter, commend this Doctrine from Iesus unto you all, beseeching you for the Mercies of God, to receive it into your Souls, to believe it in heart, to commend it in word, diligently to practise it in life,
Secondarily he sendeth them awaye, & banisheth them for euer out of his presence, saying, And then I will professe to them, I neuer knew you: meaning by knowing, acknowledging.
Secondarily he sends them away, & banisheth them for ever out of his presence, saying, And then I will profess to them, I never knew you: meaning by knowing, acknowledging.
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O what a terror, and griefe of heart is this, to heare the Sauiour of the world, in whom onely there is hope of mercie and lyfe, to denie and openly professe, that hee neuer acknowledged vs to be his seruāts? The seruaunt to be forsaken of his louing Master, the subiect of his godly Prince, the childe of his naturall parents, the wyfe of her deare husband, is matter of vntolerable griefe and deadly sorow:
O what a terror, and grief of heart is this, to hear the Saviour of the world, in whom only there is hope of mercy and life, to deny and openly profess, that he never acknowledged us to be his Servants? The servant to be forsaken of his loving Master, the Subject of his godly Prince, the child of his natural Parents, the wife of her deer husband, is matter of untolerable grief and deadly sorrow:
But for a man to be forsaken of the Redeemer of mankinde, and that openly in the presence of all creatures, without hope of recōciliation, whose heart doeth not quite fayle him,
But for a man to be forsaken of the Redeemer of mankind, and that openly in the presence of all creatures, without hope of reconciliation, whose heart doth not quite fail him,
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and melte away, euen to thinke therof? O then what a hell of tormentes shall it be to the soule, eternally to feele it? Go to then, you yong and desperate ruffians, you carnall & licentious Protestantes, reioyce in your youthfull and wanton pleasures, cheare your hearts in the dayes of your vanitie, walke in the wayes of your owne lustes, enioy the pleasures of sinne for a season, despise vnderstanding & wisdome, deuise your wittie prouerbs against the iust, deride and mocke at the wayes of the godly, suffer not your consciences to accuse you, cast awaye the feare of Gods wrath out of your hearts,
and melt away, even to think thereof? O then what a hell of torments shall it be to the soul, eternally to feel it? Go to then, you young and desperate ruffians, you carnal & licentious Protestants, rejoice in your youthful and wanton pleasures, cheer your hearts in the days of your vanity, walk in the ways of your own lusts, enjoy the pleasures of sin for a season, despise understanding & Wisdom, devise your witty proverbs against the just, deride and mock At the ways of the godly, suffer not your Consciences to accuse you, cast away the Fear of God's wrath out of your hearts,
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and be aduaunced into the inheritance of his Fathers kyngdome, in comparison of which honour, all the glory and pompe of the earth, is nothing els but lothesome beggery.
and be advanced into the inheritance of his Father's Kingdom, in comparison of which honour, all the glory and pomp of the earth, is nothing Else but loathsome beggary.
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then euen preachers themselues, woorkers of miracles, and all other dissembling professours of the Gospel, shal heare with great sorowe and griefe, this finall sentence of death and damnation, Depart from mee. If any man do aske me whyther they shall goe from Christ,
then even Preachers themselves, workers of Miracles, and all other dissembling professors of the Gospel, shall hear with great sorrow and grief, this final sentence of death and damnation, Depart from me. If any man do ask me whither they shall go from christ,
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as our Sauiour Christ him selfe doeth wytnesse in the 25. of Matthewe, saying, Depart from mee yee cursed into euerlasting fyre, vvhich is prepared for the deuill and his angelles.
as our Saviour christ him self doth witness in the 25. of Matthew, saying, Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels.
O Lorde, what shall become of all those Ministers, which receyuing temporall things of the people of God redeemed by the blood of Christ, doe in the hardnesse of their heartes refuse to minister vnto them spirituall,
Oh Lord, what shall become of all those Ministers, which receiving temporal things of the people of God redeemed by the blood of christ, do in the hardness of their hearts refuse to minister unto them spiritual,
& reformation of this haynous offence agaynst God and his people, I leaue them to answere for themselues vnto Christ, at the dreadfull daye of iudgemēt:
& Reformation of this heinous offence against God and his people, I leave them to answer for themselves unto christ, At the dreadful day of judgement:
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so they wyll be altogether dumme and speachlesse, when Christ shal cal for a wise, diligent and watchefull discharge of that stewardship which they haue vsurped,
so they will be altogether dumb and speechless, when christ shall call for a wise, diligent and watchefull discharge of that stewardship which they have usurped,
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As for Atheists, Idolaters, blasphemers, sorcerers, despisers of magistracie, murtherers, adulterers, fornicators, oppressors, vsurers, and such like abominable sinners,
As for Atheists, Idolaters, blasphemers, sorcerers, despisers of magistracy, murderers, Adulterers, fornicators, Oppressors's, usurers, and such like abominable Sinners,
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for albeit they preached and wrought miracles (both which did auaile much to the edification of the Church) yet in regard of the corrupt maner of doing, Christ calleth them, Workers of iniquitie. This doctrine condemneth all men which do lawfull thinges vnlawfully:
for albeit they preached and wrought Miracles (both which did avail much to the edification of the Church) yet in regard of the corrupt manner of doing, christ calls them, Workers of iniquity. This Doctrine Condemneth all men which do lawful things unlawfully:
as though Christe should beseeche you by me, to abhorre and eschewe the cursed behauiour of all dissembling professours, to embrace and practize the vpright and syncere maner of doing the Fathers will, to contend and striue to enter in at the narrow gate of the kingdome of heauen, to flie al apparance of euil, to abound plentifully in all good workes, keeping faith, hope, loue, feare,
as though Christ should beseech you by me, to abhor and eschew the cursed behaviour of all dissembling professors, to embrace and practice the upright and sincere manner of doing the Father's will, to contend and strive to enter in At the narrow gate of the Kingdom of heaven, to fly all appearance of evil, to abound plentifully in all good works, keeping faith, hope, love, Fear,
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and watchfulnesse without wearynesse and faynting, euen vntill the last moment of lyfe: that Christe which is our lyfe may receyue vs into eternall lyfe, and immortall glorie.
and watchfulness without wearynesse and fainting, even until the last moment of life: that Christ which is our life may receive us into Eternal life, and immortal glory.
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that we being all, most perfectly by the holie Ghost, and fayth, vnited and incorporated into Christe (as the members of the body into the head) might be partakers of the felowshippe of his glorie, together with his and our Father,
that we being all, most perfectly by the holy Ghost, and faith, united and incorporated into Christ (as the members of the body into the head) might be partakers of the fellowship of his glory, together with his and our Father,
Nowe I for my part assuredly hope, and perswade my selfe, that all those that loue the comming of Iesus Christ, will louingly receiue this my petitiō to doe thereafter:
Now I for my part assuredly hope, and persuade my self, that all those that love the coming of Iesus christ, will lovingly receive this my petition to do thereafter:
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To him therefore with his Sonne, & the holy Spirit, three persons and one immortall and euerliuing GOD, be all praise, power, glorie and thankesgiuing for euer & euer, Amen.
To him Therefore with his Son, & the holy Spirit, three Persons and one immortal and everliving GOD, be all praise, power, glory and thanksgiving for ever & ever, Amen.
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