Certayne sermons appoynted by the Quenes Maiestie, to be declared and read, by all persones, vycars, and curates, euery Sondaye and holy daye in theyr churches : and by her Graces aduyse perused & ouer sene, for the better vnderstandyng of the simple people : newly imprinted in partes accordynge as is mencioned in the booke of commune prayers.
And there is no trueth nor doctrine necessary for our iustification, and euerlastyng saluation but that is (or may be) drawen out of that fountaine and wel of trueth.
And there is no truth nor Doctrine necessary for our justification, and everlasting salvation but that is (or may be) drawn out of that fountain and well of truth.
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Therfore as manye as be desyrous to enter into the ryght and perfect way vnto God, must apply theyr myndes to knowe holy scripture, without the whiche:
Therefore as many as be desirous to enter into the right and perfect Way unto God, must apply their minds to know holy scripture, without the which:
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And theyr stomackes onely, do loth and abhorre the heauenly knowledge and foode of Gods worde, that be so drowned in worldly vanities, that they neyther fauour God, nor any godlynesse:
And their stomachs only, do loath and abhor the heavenly knowledge and food of God's word, that be so drowned in worldly vanities, that they neither favour God, nor any godliness:
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As they that are sicke of an ague, whatsoeuer thei eate or drynke (though it be neuer so pleasaunte) yet it is as bytter to them as wormewood, not for the bytternesse of the meate,
As they that Are sick of an ague, whatsoever they eat or drink (though it be never so pleasant) yet it is as bitter to them as wormwood, not for the bitterness of the meat,
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Therfore, forsaking the corrupt iudgement of fleshely men, which care not but for theyr carhasse, let vs reuerently heare and reade holye scriptures, whiche is the foode of the soule.
Therefore, forsaking the corrupt judgement of fleshly men, which care not but for their carhasse, let us reverently hear and read holy Scriptures, which is the food of the soul.
And (as the great clerke and godly preacher sainct Iohn Chrisostome sayth) what so euer is required to saluaciō of man, is fully conteyned in the scripture of God.
And (as the great clerk and godly preacher saint John Chrysostom say) what so ever is required to salvation of man, is Fully contained in the scripture of God.
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He that 〈 ◊ 〉 oppressed with miserie in this worlde, shall there fynde reliefe in the promises of euerlasting lyfe, to his great consolacion & comfort.
He that 〈 ◊ 〉 oppressed with misery in this world, shall there find relief in the promises of everlasting life, to his great consolation & Comfort.
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If it shall require to teache any trueth, or reproue false doctrine, to rebuke any vice, to commend any vertue, to geue good counsaile, to comfort or to exhort,
If it shall require to teach any truth, or reprove false Doctrine, to rebuke any vice, to commend any virtue, to give good counsel, to Comfort or to exhort,
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it is a more excellent iewell or treasure, then any golde or precious stone it is more swete then hony or hony combe, it is called the best parte, whiche Marye dyd chose,
it is a more excellent jewel or treasure, then any gold or precious stone it is more sweet then honey or honey comb, it is called the best part, which Marye did chosen,
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They haue power to tourne thorough Gods promise, & they be effectuall, through Goddes 〈 … 〉 & (beyng receyued in• a fayth 〈 ◊ 〉 heart) they haue euer an heauenly spiritual working in them:
They have power to turn through God's promise, & they be effectual, through Goddess 〈 … 〉 & (being received in• a faith 〈 ◊ 〉 heart) they have ever an heavenly spiritual working in them:
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This woorde, whosoeuer is diligent to reade, and in his heart to print that he readeth, the great affection to the transitorye thynges of this worlde, shalbe minished in him,
This word, whosoever is diligent to read, and in his heart to print that he readeth, the great affection to the transitory things of this world, shall minished in him,
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And moreouer, the effects & vertue of Gods worde is, to illuminate the ignoraunt, and to geue more lyght vnto them, that faythfully and diligently reade it, to comfort theyr heartes,
And moreover, the effects & virtue of God's word is, to illuminate the ignorant, and to give more Light unto them, that faithfully and diligently read it, to Comfort their hearts,
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or in saying of it without the booke, but he that is moste turned into it, that is most inspired with the holy ghost, most in his heart & life altred and chāged into that thing, which he readeth:
or in saying of it without the book, but he that is most turned into it, that is most inspired with the holy ghost, most in his heart & life altered and changed into that thing, which he readeth:
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IN the firste part of this Sermon, which exhorteth to the knowledge of holy scriptur, was declared wherfore the knoweledge of the same is necessary and profitable to al men.
IN the First part of this Sermon, which exhorteth to the knowledge of holy scripture, was declared Wherefore the knowledge of the same is necessary and profitable to all men.
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And that by the true knowledge & vnderstanding of scripture, the moste necessarye poyntes of our duetie towardes God & our neighbours, are also knowen.
And that by the true knowledge & understanding of scripture, the most necessary points of our duty towards God & our neighbours, Are also known.
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How can any man thē say that he professeth Christ and his religion, The wyl not applye him selfe (as far forth as he can or may conueniently) to reade & heare,
How can any man them say that he Professes christ and his Religion, The will not apply him self (as Far forth as he can or may conveniently) to read & hear,
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What excuse shall we therfore make (at the last day before Christ) that delight to reade or heare mens phantasies and inuen•ions, more then his moste holy ghospell:
What excuse shall we Therefore make (At the last day before christ) that delight to read or hear men's fantasies and inuen•ions, more then his most holy gospel:
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Some go about to excuse them by their owne frailenes & fearefulnes, saying that they dare not reade holy scripture ▪ leaft through their ignorasice they should fal into any error.
some go about to excuse them by their own frailenes & fearfulness, saying that they Dare not read holy scripture ▪ leaft through their ignorasice they should fall into any error.
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Other pretend that the difficultie to vnderstand it, & the hardnes therof is so great, that it is meete to be read onely of clerkes & learned men. As touching the first:
Other pretend that the difficulty to understand it, & the hardness thereof is so great, that it is meet to be read only of Clerks & learned men. As touching the First:
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How should they then eschue error that wil be styl ignoraunt? And how should they come out of ignoraunce, that wyll not reade nor heare that thyng, which should geue thē knowledge? He that now hath most knowledge, was at the first ignoraūt,
How should they then eschew error that will be still ignorant? And how should they come out of ignorance, that will not read nor hear that thing, which should give them knowledge? He that now hath most knowledge, was At the First ignorant,
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yet he forbare not to reade, for feare he shuld sal into error: but he diligently read, least he shuld remaine in ignoraunce, & through ignoraunce, in error.
yet he forbore not to read, for Fear he should sal into error: but he diligently read, lest he should remain in ignorance, & through ignorance, in error.
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And whosoeuer geueth his mynde to holy scriptures, with diligent studye & burnynge desire, it can not be (saith S. Iohn Chrisostom) that he shoulde be left without helpe.
And whosoever Giveth his mind to holy Scriptures, with diligent study & burning desire, it can not be (Says S. John Chrysostom) that he should be left without help.
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and treasorer vnto Quene Candace, who hauinge a greate affection to reade the scripture (although he vnderstode it not) yet for the desire that he had vnto Gods word, God sent his Apostle Philip to declare vnto him the true sence of the scripture, that he read:
and treasurer unto Queen Candace, who having a great affection to read the scripture (although he understood it not) yet for the desire that he had unto God's word, God sent his Apostle Philip to declare unto him the true sense of the scripture, that he read:
And those thynges in the scripture that be playne to vnderstande, and necessary for saluaciō, euery mans duerie is to learn them, to prynt them in memory, and effectuallye to exercise them.
And those things in the scripture that be plain to understand, and necessary for salvation, every men duerie is to Learn them, to print them in memory, and effectually to exercise them.
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So that surelye, none be enemies to the readynge of Gods worde, but such as either be so ignoraūt, that they know not how wholsome a thing it is: or els be so sicke.
So that surely, none be enemies to the reading of God's word, but such as either be so ignorant, that they know not how wholesome a thing it is: or Else be so sick.
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Let vs ruminate, and (as it were) chew the •udde, that we may haue the •wete •e•se, spirituall effect, mary, hony, kyrnell, taste, comfort, & consolation of them.
Let us ruminate, and (as it were) chew the •udde, that we may have the •wete •e•se, spiritual Effect, marry, honey, kyrnell, taste, Comfort, & consolation of them.
Let vs pray to God (the only a••cthour of these heauēly studies) that we may speake, thinke, beleue, liue and depart hence, according to the wholsome doctrine, & verities of them.
Let us pray to God (the only a••cthour of these heavenly studies) that we may speak, think, believe, live and depart hence, according to the wholesome Doctrine, & verities of them.
THe holy Ghost, in writyng the holy scripture, is in nothinge more dilygent, then to put down mans vaine glory and pride whiche of all vyces is moste vniuersally grafted in all mankind,
THe holy Ghost, in writing the holy scripture, is in nothing more diligent, then to put down men vain glory and pride which of all vices is most universally grafted in all mankind,
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And therfore we reade in many places of scripture, many notable lessons against this olde roted vice, to teache vs the moste commendable vertue of humilitie,
And Therefore we read in many places of scripture, many notable Lessons against this old roted vice, to teach us the most commendable virtue of humility,
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In the boke of Genesis, almighty god geueth vs all a title & name in our great graunde father Adam, whiche ought to warne vs all, to consyder what we be, wherof we be, from whence we came & whether we shal, sayinge thus:
In the book of Genesis, almighty god Giveth us all a title & name in our great grand father Adam, which ought to warn us all, to Consider what we be, whereof we be, from whence we Come & whither we shall, saying thus:
Also the holy patriarche Abraham, dyd wel remember this name & title, dust, earth, and asshes appoynted and assigned by God, to all 〈 ◊ 〉 and therfore he calleth hymselfe by tha• 〈 … 〉 when he maketh his earnest prayer for 〈 … 〉 •om••re.
Also the holy patriarch Abraham, did well Remember this name & title, dust, earth, and Ashes appointed and assigned by God, to all 〈 ◊ 〉 and Therefore he calls himself by tha• 〈 … 〉 when he makes his earnest prayer for 〈 … 〉 •om••re.
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The boke of wisdome also wylling to pull downe our proude stomakes, moueth vs diligently to remember our mortal and earthly generacion, which we haue all of hym that was fyrste made:
The book of Wisdom also willing to pull down our proud stomachs, moves us diligently to Remember our Mortal and earthly generation, which we have all of him that was First made:
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And the holy Prophet Iob, hauing in him selfe great experience of the miserable & sinfull estate of man, doeth open the same to the worlde, in these wordes:
And the holy Prophet Job, having in him self great experience of the miserable & sinful estate of man, doth open the same to the world, in these words:
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& to bryng 〈 … 〉 ••••ment with the? Who can make hym cleane, that is conceiued o••n vncleane 〈 ◊ 〉 & 〈 ◊ 〉 men of theyr euilnes & naturall prones be so vniuersally geuē to sinne, that (as the scripture saith) God repeted that euer he made man.
& to bring 〈 … 〉 ••••ment with thee? Who can make him clean, that is conceived o••n unclean 〈 ◊ 〉 & 〈 ◊ 〉 men of their evilness & natural prones be so universally given to sin, that (as the scripture Says) God repeated that ever he made man.
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And by sinne his indignac•• was so much prouoked against the world, that he drowned all the worlde with Noes flud (except Noe him selfe & his little houshold.) It is not without greate cause, that the scripture of God, doth so many tymes call all men here in this world by this word, earth.
And by sin his indignac•• was so much provoked against the world, that he drowned all the world with Noes flood (except Noah him self & his little household.) It is not without great cause, that the scripture of God, does so many times call all men Here in this world by this word, earth.
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& title, earth, earth, earth, pronounced by the Prophet, sheweth what we be in dede, by whatsoeuer other style, tytle or dignitie, men do call vs. Thus he plainely named vs, who knoweth beste, both what we be,
& title, earth, earth, earth, pronounced by the Prophet, shows what we be in deed, by whatsoever other style, title or dignity, men do call us Thus he plainly nam us, who Knoweth best, both what we be,
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their throte is an open sepulchre, with their tōges they haue vsed craft & deceit, the poyson of serpentes is vnder their lyppes, theyr mouth is ful of cursyng & bytternes, their fete are swift to shed blud, destruction & wretchednes are in their wayes,
their throat is an open Sepulchre, with their tongues they have used craft & deceit, the poison of Serpents is under their lips, their Mouth is full of cursing & bitterness, their feet Are swift to shed blood, destruction & wretchedness Are in their ways,
God hath wray 〈 ◊ 〉 •••ciōs in vnbeliefe, that he might haue 〈 … 〉 The scripture shutteth vp al 〈 … 〉 promise by the faith of Iesus Christ, Would be geuen vnto thē that beleue.
God hath wray 〈 ◊ 〉 •••cions in unbelief, that he might have 〈 … 〉 The scripture shutteth up all 〈 … 〉 promise by the faith of Iesus christ, Would be given unto them that believe.
S. Paule both oft & euidētly cōfesse himself, what he was of himself, euer geuing (as a most faithful seruaunt) al praise to hys master & sauior. So doth blessed.
S. Paul both oft & evidently confess himself, what he was of himself, ever giving (as a most faithful servant) all praise to his master & Saviour. So does blessed.
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yf wee say, we haue not synned, we make him a lyer, and his word is not in vs. Wherfore the wise man in ye boke, called Ecclesiastes, maketh this true & generall 〈 … 〉 There is 〈 … 〉 earth:
if we say, we have not sinned, we make him a liar, and his word is not in us Wherefore the wise man in you book, called Ecclesiastes, makes this true & general 〈 … 〉 There is 〈 … 〉 earth:
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or numbre them? Wherfore he hauing a true, earnest, and depe contemplacion & consideracion of his sinnes & yet not comming to the bottome of them, he maketh supplicacion to God, to forgeue him his prieuy, secret, hid sinnes:
or numbered them? Wherefore he having a true, earnest, and deep contemplation & consideration of his Sins & yet not coming to the bottom of them, he makes supplication to God, to forgive him his prieuy, secret, hid Sins:
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He weigheth ryghtly hys sinnes from the original roote, & spring head, perceiuing inclinacions, prouocaciōs, stirringes, stinginges, buddes, braūces, dregges, infectiōs, tastes, felynges,
He weigheth rightly his Sins from the original root, & spring head, perceiving inclinations, provocations, stirrings, stingings, buds, braunces, dregs, infections, tastes, felynges,
and to aske righteousnes and deliueraunce from al euyls, at our heauenly fathers hande. He declareth that the sinnes of our owne heartes, do defyle our own selues.
and to ask righteousness and deliverance from all evils, At our heavenly Father's hand. He Declareth that the Sins of our own hearts, do defile our own selves.
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Our fruites be declared in the.v. Chapter to the Galathians. We haue neyther faith, charitie, hope, pacience, chastitie, nor any thyng els that good is, but of 〈 ◊ 〉.
Our fruits be declared in the v Chapter to the Galatians. We have neither faith, charity, hope, patience, chastity, nor any thing Else that good is, but of 〈 ◊ 〉.
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we geue, forgeue, beleue, liue, and hope vnperfectlye: we speake, thynke, and do vnperfectlye: we fyght agaynst the deuyll, the worlde, and the fleshe, vnperfectly.
we give, forgive, believe, live, and hope unperfectly: we speak, think, and do unperfectly: we fight against the Devil, the world, and the Flesh, unperfectly.
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For in our selues (as of our selues) we fynde nothing, wherby we may be deliuered from this miserable captiuitie, into the which we were caste, through the enuy of the deuyll, by breakinge of gods commaundement, in our first parente Adam.
For in our selves (as of our selves) we find nothing, whereby we may be Delivered from this miserable captivity, into the which we were cast, through the envy of the Devil, by breaking of God's Commandment, in our First parent Adam.
In our selues therfore maye not we glorye, whiche (of our selues) are nothing but sinfull Neither we maye reioyce in any workes that we do, which all be so vnperfect and vnpure, that they are not able to stand before the righteous iudgement seate of God,
In our selves Therefore may not we glory, which (of our selves) Are nothing but sinful Neither we may rejoice in any works that we do, which all be so unperfect and unpure, that they Are not able to stand before the righteous judgement seat of God,
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when we were perished, he saued vs, & prouyded an euerlastyng kyngdome for vs. And all these heauenly treasures, are geuen vs, not for our own deserts, merites or good dedes (which of our selues we haue none) but of his mere mercy freely. And for whose sake:
when we were perished, he saved us, & provided an everlasting Kingdom for us And all these heavenly treasures, Are given us, not for our own deserts, merits or good Deeds (which of our selves we have none) but of his mere mercy freely. And for whose sake:
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whiche of you shal reproue me of any fault? He is that hygh and euerlasting priest, which hath offred him selfe an• for all, vpon the aulter of the crosse,
which of you shall reprove me of any fault? He is that high and everlasting priest, which hath offered him self an• for all, upon the alter of the cross,
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O howe much are we bounde to this our heauenly father, for his great mercies, which he hath so plenteously declared vnto vs, in Chryst Iesu our Lorde and sauiour? What thankes worthy and sufficient can we geue to hym? Let vs all with one accorde, burste our with ioyfull voyces.
O how much Are we bound to this our heavenly father, for his great Mercies, which he hath so plenteously declared unto us, in Christ Iesu our Lord and Saviour? What thanks worthy and sufficient can we give to him? Let us all with one accord, burst our with joyful voices.
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In the meane season, yea and at al tymes, let vs learne to know our selues, our frailtie and weakenesse, without any crakyng or bostyng of our owne good deedes and merites.
In the mean season, yea and At all times, let us Learn to know our selves, our frailty and weakness, without any craking or boasting of our own good Deeds and merits.
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Let vs also knowledge the exceading mercy of God towardes vs, and confesse, that as of our selues commeth all euyll and damnacione so lykewyse of hym, commeth all goodnesse and saluacion,
Let us also knowledge the exceeding mercy of God towards us, and confess, that as of our selves comes all evil and damnacione so likewise of him, comes all Goodness and salvation,
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If we thus humbly submit our selues in the sight of Go• we may be sure, that in the tyme of hi• disitacion, he wyll lyfte vs vp vnto the kyngdome of his dearely beloued sonne Christ Iesu our Lord:
If we thus humbly submit our selves in the sighed of Go• we may be sure, that in the time of hi• disitacion, he will lift us up unto the Kingdom of his dearly Beloved son christ Iesu our Lord:
but euery man of necessitie is constrayned to seke for an other righteousnesse, or iustification, to be receiued at Gods owne handes, that is to saye, the forgeuenes of his sinnes and trespasses, in such thynges as he hath offended.
but every man of necessity is constrained to seek for an other righteousness, or justification, to be received At God's own hands, that is to say, the forgiveness of his Sins and Trespasses, in such things as he hath offended.
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howe tha• al• the worlde beynge wrapped in sinne, by breakyng of the lawe) God sent his onely sonne, our sauiour Christ, into this worlde, to fufyll the lawe for vs:
how tha• al• the world being wrapped in sin, by breaking of the law) God sent his only son, our Saviour christ, into this world, to fufyll the law for us:
And they which in act or dede do sinne after theyr baptisme, when they tourne agayne to God vnsaignedly, they are likewise wasshed by this sacrifice, from theyr sinnes, in suche sort, that there remaineth not anye, spot of sinne, that shalbe imputed to theyr damnation.
And they which in act or deed doe sin After their Baptism, when they turn again to God vnsaignedly, they Are likewise washed by this sacrifice, from their Sins, in such sort, that there remains not any, spot of sin, that shall imputed to their damnation.
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This reason is satisfied vt the great wisdome of God, in this mistery of our redemption, who hath so tempered his iustice & mercy together, that he woulde neither by his suffice condemne vs vnto the euerlasting captiuitie of the deuyll,
This reason is satisfied vt the great Wisdom of God, in this mystery of our redemption, who hath so tempered his Justice & mercy together, that he would neither by his suffice condemn us unto the everlasting captivity of the Devil,
but with his endlesse mercy he ioyned his moste vpright and 〈 … 〉 great mercy he shewed •nto vs, in 〈 … 〉 from out former captiuitie, 〈 … 〉 any raunsome to be payde,
but with his endless mercy he joined his most upright and 〈 … 〉 great mercy he showed •nto us, in 〈 … 〉 from out former captivity, 〈 … 〉 any ransom to be paid,
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that was, the most precious body & bloud of his owne most deare & best beloued sonne Iesu Christe (who besides this raunsome, fulfylled the lawe for vs perfectly.
that was, the most precious body & blood of his own most deer & best Beloved son Iesu Christ (who beside this ransom, fulfilled the law for us perfectly.
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al haue offended & haue nede of ye glory of god, but are iustified frely by his grace, by redēption, which is in Iesu Christ, whō God hath set forth to vs,
all have offended & have need of you glory of god, but Are justified freely by his grace, by redemption, which is in Iesu christ, whom God hath Set forth to us,
And in the.viii. Chapt. that which was impossible by the lawe, in asmuch as it was weake by the fleshe, God sending his owne sonne in the strailitude of sinfull fleshe, by sinne damned sinne in the fleshe, yt the righteousnes of the lawe might be fulfylled in vs, which walk not after the fleshe, but after the spirite.
And in the viii Chapter that which was impossible by the law, in as as it was weak by the Flesh, God sending his own son in the strailitude of sinful Flesh, by sin damned sin in the Flesh, that the righteousness of the law might be fulfilled in us, which walk not After the Flesh, but After the Spirit.
In these foresaid places, the Apostle toucheth speciallye three thinges whiche must go together in our iustification, Vpon gods part, his great mercy & grace, vpon Christes part, iustice:
In these foresaid places, the Apostle touches specially three things which must go together in our justification, Upon God's part, his great mercy & grace, upon Christ's part, Justice:
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yt is, the satisfaction of Gods iustice, or the price of our redēption, by the offering of his body, 〈 ◊ 〉 sheddyng of his bloud, with fulfyllyng of ye law, perfectly & throughty:
that is, the satisfaction of God's Justice, or the price of our redemption, by the offering of his body, 〈 ◊ 〉 shedding of his blood, with fulfilling of the law, perfectly & throughty:
as to be merites of deseruing our iustification. And therfore saint Paule declareth here nothing vpon the behalfe of man, concerning his iustification,
as to be merits of deserving our justification. And Therefore saint Paul Declareth Here nothing upon the behalf of man, Concerning his justification,
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Nor ye faith also doth not shut out the iustice of our good workes, necessarily to be done afterward of duetie towardes god, (for we are most bounden to serue god, in doyng good dedes, cōmaunded by him in his holy scripture, al the dayes of our lyfe:) But it excludeth thē so, that we may not do thē to this entent, to be made good by doing of thē.
Nor the faith also does not shut out the Justice of our good works, necessarily to be done afterwards of duty towards god, (for we Are most bounden to serve god, in doing good Deeds, commanded by him in his holy scripture, all the days of our life:) But it excludeth them so, that we may not do them to this intent, to be made good by doing of them.
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& of so great and ••ee merci, yt wheras al the world was not a••e of be it selues, to pay any part to wardes theyr 〈 … 〉 i• pleased our heuēly father, of his infin•• 〈 … 〉 out any our desert.
& of so great and ••ee merci, that whereas all the world was not a••e of be it selves, to pay any part to wards their 〈 … 〉 i• pleased our heavenly father, of his infin•• 〈 … 〉 out any our desert.
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or deseruynge, to prepa•e so 〈 ◊ 〉 the moste precious is welles of Christes body and bloud, wherby our raunsome might be fully paid, the law fulfilled, and his iustice fully fatisfied.
or deserving, to prepa•e so 〈 ◊ 〉 the most precious is wells of Christ's body and blood, whereby our ransom might be Fully paid, the law fulfilled, and his Justice Fully fatisfied.
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YE haue hearde of whom all men ought to seke their iustification and ryghteousnesse, and howe also this righteousnesse commeth vnto men by Christes death and merites, ye hearde also howe that thre thynges are required to the obtaynyng of our ryghteousnesse:
you have heard of whom all men ought to seek their justification and righteousness, and how also this righteousness comes unto men by Christ's death and merits, you heard also how that Three things Are required to the obtaining of our righteousness:
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Also before was declared at large, that no man can be iustyfyed by his owne good woorkes, that no man fulfylleth the lawe, accordyng to the full request of the law.
Also before was declared At large, that no man can be Justified by his own good works, that no man fulfilleth the law, according to the full request of the law.
of Christ all the Prophetes (saieth sainct Peter) doe witnesse, that through his name, al thei that beleue in him, shall receiue the remission of sinnes.
of christ all the prophets (Saith saint Peter) do witness, that through his name, all they that believe in him, shall receive the remission of Sins.
And after this wise, to bee iustified onely by this true and liuely faith in Christ, speaketh all the olde and aunciente aucthours, bothe Grekes, and Latins.
And After this wise, to be justified only by this true and lively faith in christ, speaks all the old and ancient Authors, both Greeks, and Latins.
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Of whom I will specially reherse three: Hillarie, Basill, and Ambrose. S. Hillarie saieth these woordes plainly in the.ix. Canon, vpon Mathew: Faith onely iustifieth.
Of whom I will specially rehearse three: Hilary, Basil, and Ambrose. S. Hilary Saith these words plainly in the ix Canon, upon Matthew: Faith only Justifieth.
This is the ordinaunce of GOD 〈 … 〉 whiche beleue in Christ, should bee •aued without woorkes, by faith onely, frely receiuyng re•••••n of his synnes. Consider diligently these woordes:
This is the Ordinance of GOD 〈 … 〉 which believe in christ, should be •aued without works, by faith only, freely receiving re•••••n of his Sins. Consider diligently these words:
These and other lyke sentences, that wee be iustified by fayth onelye, freely, and withoute woorkes, we dooe reade of times in the moste beste and auncient writers.
These and other like sentences, that we be justified by faith only, freely, and without works, we do read of times in the most best and ancient writers.
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wee reade the same in Origene, sainct Chrisostome, sainct Cypriane, sainct Augustine, Prosper, Decomenius, Phocius, Bernardus, Ansehne, & manye other auctours: Greke and Latin. Neuerthelesse, this sentence:
we read the same in Origen, saint Chrysostom, saint Cyprian, saint Augustine, Prosper, Decomenius, Phocius, Bernard, Ansehne, & many other Authors: Greek and Latin. Nevertheless, this sentence:
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is not so meante of them, that the saied iustifiynge faith is alone in man, without true repentaunce, hope, charitie, dreade and the feare of God, at any time and season. Nor whē they say: that we be iustified frely:
is not so meant of them, that the said justifying faith is alone in man, without true Repentance, hope, charity, dread and the Fear of God, At any time and season. Nor when they say: that we be justified freely:
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and thereby moste plainly to expresse the weakenes of man, and the goodnes of God: the greate infirmitie of our selues, and the might and power of God:
and thereby most plainly to express the weakness of man, and the Goodness of God: the great infirmity of our selves, and the might and power of God:
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the imperfectnes of our owne workes, and the most aboundaunt grace of our sauiour Christ. And therfore wholly to ascribe the merite and deseruing of our iustification, vnto Christ onely,
the imperfectness of our own works, and the most aboundaunt grace of our Saviour christ. And Therefore wholly to ascribe the merit and deserving of our justification, unto christ only,
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And althoughe this doctrine bee neuer so true, (as it is most true in dede) that we be iustified frely, without al merite of our owne good workes (as sainct Paule doeth expresse it) and freely, by this lyuely and perfecte faithe in Christe onely (as thaunciēt aucthors vse to speake it:) yet this true doctrine muste be also truely vnderstande,
And although this Doctrine be never so true, (as it is most true in deed) that we be justified freely, without all merit of our own good works (as saint Paul doth express it) and freely, by this lively and perfect faith in Christ only (as ancient Authors use to speak it:) yet this true Doctrine must be also truly understand,
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& most plainly declared, lest carnal men shoulde take vniustly occasion therby, to lyue carnally after the appetite and will of the worlde, the fleshe, and the deuil.
& most plainly declared, lest carnal men should take unjustly occasion thereby, to live carnally After the appetite and will of the world, the Flesh, and the Devil.
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by mistakyng of this doctrine, I shal plainlye and shortely so declare the right vnderstandyng of the same, that no man shall iustly thinke, that he may therby take any occasion of carnal libertie, to folow the desyres of the flesh,
by mistaking of this Doctrine, I shall plainly and shortly so declare the right understanding of the same, that no man shall justly think, that he may thereby take any occasion of carnal liberty, to follow the Desires of the Flesh,
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and deserue our iustificacion vnto vs (for that were to coumpte our selues, to bee iustified by some acte or vertue, that is within our selues:) but the true vnderstanding and meaning therof, is, that although we heare Gods woorde,
and deserve our justification unto us (for that were to coumpte our selves, to be justified by Some act or virtue, that is within our selves:) but the true understanding and meaning thereof, is, that although we hear God's word,
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and that sacrifice which our high prieste, and sauiour Christ Iesus the sonne of God, ones offered for vs vpon the crosse, to obtaine therby Gods grace,
and that sacrifice which our high priest, and Saviour christ Iesus the son of God, ones offered for us upon the cross, to obtain thereby God's grace,
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Here you perceaue many wordes to bee vsed, to auoyde contention in wordes with them that delyght to braule about woordes ▪ and also to shewe the true meanyng to auoide euil takyng and misvnderstandinge:
Here you perceive many words to be used, to avoid contention in words with them that delight to braule about words ▪ and also to show the true meaning to avoid evil taking and misunderstanding:
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For howe can a manne haue this 〈 ◊ 〉 fayth, this sure trust and con•idence 〈 … 〉 by the merit•s of Christe his sinnes be•• 〈 … 〉 and he reco••••d to the f•uo••• 〈 … 〉 pa••ak•• of the kingdom of 〈 … 〉 he lyueth vngodlye,
For how can a man have this 〈 ◊ 〉 faith, this sure trust and con•idence 〈 … 〉 by the merit•s of Christ his Sins be•• 〈 … 〉 and he reco••••d to the f•uo••• 〈 … 〉 pa••ak•• of the Kingdom of 〈 … 〉 he liveth ungodly,
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They know, that god hateth vnrighteousnes, that he will destroy all those that speake v•truelye, that those that haue done good woorke• (whiche can not be done without a liuely fayth in Christe) shall come furth into the resurrection of life,
They know, that god hates unrighteousness, that he will destroy all those that speak v•truelye, that those that have done good woorke• (which can not be done without a lively faith in Christ) shall come forth into the resurrection of life,
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but will obeye vnrighteousnes, shall come indignation, wrath, and affliction. &c. Therfore, to conclude, cōsidering the infinite benefites of God, shewed and geuen vnto vs, mercifullye without our desertes, who hath not onely created vs of nothing,
but will obey unrighteousness, shall come Indignation, wrath, and affliction. etc. Therefore, to conclude, considering the infinite benefits of God, showed and given unto us, mercifully without our deserts, who hath not only created us of nothing,
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but contrary wyse, it we be not desperate persons, and our heartes har•er then stones, they moue vs to render our selues vnto god wholy with all oure will, heartes, might and power, to serue him in all good dedes, obeying hys commaundementes, duryng our lyues, to seke in al thinges his glorie and honoure, not our sensuall pleasures and vainglory, euermore dreadyng willyngly to offend suche a mercifull God a•• louyng redemer, in word, thought or dede.
but contrary wise, it we be not desperate Persons, and our hearts har•er then stones, they move us to render our selves unto god wholly with all our will, hearts, might and power, to serve him in all good Deeds, obeying his Commandments, during our lives, to seek in all things his glory and honour, not our sensual pleasures and vainglory, evermore dreading willingly to offend such a merciful God a•• loving redeemer, in word, Thought or deed.
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And aboue al thinges, and in all thinges to auaunce the glory of God, of whom onelye we haue oure sanctification, iustification, saluacion, and redempcion.
And above all things, and in all things to advance the glory of God, of whom only we have our sanctification, justification, salvation, and redemption.
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And lest ••ny man should be deceiued, for lacke of •••ht vnderstandynge therof, 〈 ◊ 〉 ••diligently to be noted, that faith is taken in the scripture, two maner of wayes.
And lest ••ny man should be deceived, for lack of •••ht understanding thereof, 〈 ◊ 〉 ••diligently to be noted, that faith is taken in the scripture, two manner of ways.
yet it is not properlye sayed, that he belieueth in god, or hath suche a faith and trust i• god, whereby he may surely loke for grace, mercy and euerlasting li•• at gods hand,
yet it is not properly said, that he Believeth in god, or hath such a faith and trust i• god, whereby he may surely look for grace, mercy and everlasting li•• At God's hand,
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but rather for indignacion and punishment, accordyng to the merites of his wicked lyfe. For as it is written in a boke, entituled to be of Didimus Alexandrinus:
but rather for Indignation and punishment, according to the merits of his wicked life. For as it is written in a book, entitled to be of Didymus Alexandrian:
And this is not onely the common beliefe of the Articles of oure faythe, but i• is also a sure 〈 ◊ 〉 and confidence of the mercy of God ▪ 〈 … 〉 Lord Iesus Christ,
And this is not only the Common belief of the Articles of our faith, but i• is also a sure 〈 ◊ 〉 and confidence of the mercy of God ▪ 〈 … 〉 Lord Iesus christ,
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or ter•• 〈 … 〉 of our gostly enemy, do fall from hym by 〈 … 〉 we returne a••ine vnto him by •rue•• 〈 … 〉 his sonnes sake oure Sauiour Ie••• 〈 … 〉 wyll made vs ••herito•ir• 〈 … 〉 lastynge kingdome,
or ter•• 〈 … 〉 of our ghostly enemy, do fallen from him by 〈 … 〉 we return a••ine unto him by •rue•• 〈 … 〉 his Sons sake our Saviour Ie••• 〈 … 〉 will made us ••herito•ir• 〈 … 〉 lasting Kingdom,
euen so the soule, that hath a liuely faith in it, wil be doing alway some good woorke, which shal declare that it is liuing, and wil not be vnoccupied.
even so the soul, that hath a lively faith in it, will be doing always Some good work, which shall declare that it is living, and will not be unoccupied.
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and that we haue our sauiour Christ, oure perpetuall aduocat & priest, in whose only merites, oblation & sufferynge, we do trust that our offences be cont•nually washed,
and that we have our Saviour christ, our perpetual advocate & priest, in whose only merits, oblation & suffering, we do trust that our offences be cont•nually washed,
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and purged, whensoeuer we, (repentyng truely) do teturne to him, with our whole herte, stedfastlye determinynge with oure selfes, through his grace, to obey & serue him, in hepinge his commaundementes,
and purged, whensoever we, (repenting truly) doe teturne to him, with our Whole heart, steadfastly determining with our selves, through his grace, to obey & serve him, in hepinge his Commandments,
Suche is the true faith that the scripture doeth so muche commende, the whiche when it seeth and considereth what god hath done for vs, is also moued through continuall assistence of the spirit of god, to serue and please him, to kepe his fauoure, to feare his displeasure, to continue his obedient children, she winge thankefulnes again, by obseruing or keping his cōmaundemētes,
Suche is the true faith that the scripture doth so much commend, the which when it sees and Considereth what god hath done for us, is also moved through continual assistance of the Spirit of god, to serve and please him, to keep his favour, to Fear his displeasure, to continue his obedient children, she wing thankfulness again, by observing or keeping his Commandments,
cōsidering how clerely, without our deseruinges. we haue receiued his mercy and pardon frely. This true faith wyll she we furth it self, and can not long be idle. For as it is written:
considering how clearly, without our deservings. we have received his mercy and pardon freely. This true faith will she we forth it self, and can not long be idle. For as it is written:
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a dead and an vnfruitful faith, and a faith liuely that worketh by charitie. The first to be vnprofitable, the second necessary for the obtayning of oure saluacion:
a dead and an unfruitful faith, and a faith lively that works by charity. The First to be unprofitable, the second necessary for the obtaining of our salvation:
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Nowe as concerninge the same matter, you shall heare what foloweth. The wise man sayeth: he that beleueth in God, wil hearken vnto his cōmaundementes.
Now as Concerning the same matter, you shall hear what Followeth. The wise man Saith: he that Believeth in God, will harken unto his Commandments.
whome he loued so wel, and by whom he was promised to haue innumerable issue: emong the which, one shoulde be borne, in whome all nacions should be blessed:
whom he loved so well, and by whom he was promised to have innumerable issue: among the which, one should be born, in whom all Nations should be blessed:
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trusting so much in god, that though he were slaine, yet that god was able by his omnipotent power, to raise him frō death, and perfourme his promise.
trusting so much in god, that though he were slain, yet that god was able by his omnipotent power, to raise him from death, and perform his promise.
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But now by the comming of oure sauiour Christe, we haue receiued more aboundantly the spirite of god in our heartes, wherby we may conceiue a greater faith and a surer truste, then many of them had.
But now by the coming of our Saviour Christ, we have received more abundantly the Spirit of god in our hearts, whereby we may conceive a greater faith and a Surer trust, then many of them had.
And S. Paule so much extolleth their faith, because we shold no lesse, but rather more, geue our selfes wholy vnto Christ, doth in profession & liuinge:
And S. Paul so much extolleth their faith, Because we should no less, but rather more, give our selves wholly unto christ, does in profession & living:
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that the true, liuely, & christiā faith, is no dead, vaine, or vnfruitfull thinge, but a thinge of perfecte vertue, of wonderful operacion or working & strength, bringyng furth all good mocions and good woorkes.
that the true, lively, & christian faith, is no dead, vain, or unfruitful thing, but a thing of perfect virtue, of wondered operation or working & strength, bringing forth all good motions and good works.
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which error, sainct Iohn in his first Epistle cōfuting, writeth in this wise: herby we are certified that we know God, if we obserue his cōmaūdemētes:
which error, saint John in his First Epistle confuting, Writeth in this wise: hereby we Are certified that we know God, if we observe his Commandments:
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that as the liuely knowlege, 〈 … 〉 of god, brīgeth furth good worke 〈 ◊ 〉 saith he likewise of hope and charitie, that the• cannot stande with euill liuing. Of hope he w••teth thus:
that as the lively knowledge, 〈 … 〉 of god, brings forth good work 〈 ◊ 〉 Says he likewise of hope and charity, that the• cannot stand with evil living. Of hope he w••teth thus:
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Iohn wrote not this, as a subtile sayinge deuised of his owne phantasye: but as a most certaine and necessary trueth, taught vnto him by Christ himself:
John wrote not this, as a subtle saying devised of his own phantasy: but as a most certain and necessary truth, taught unto him by christ himself:
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Now, forasmuch as he yt beleueth in Christ, hath euerlasting life, it must nedes cōsequētly folow, yt he that hath this faith, must haue also good workes,
Now, forasmuch as he that Believeth in christ, hath everlasting life, it must needs consequently follow, that he that hath this faith, must have also good works,
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For to them that haue euil workes, & leade their life in disobedience & transgression or breakyng of Gods commaunds mentes, without repētaunce perteineth not euen lastyng life,
For to them that have evil works, & lead their life in disobedience & Transgression or breaking of God's commands mentes, without Repentance pertaineth not even lasting life,
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but euerlasting death as Christe hym selfe saith ▪ They that doe wel, shal go into life eternal, but they that do euil, shal go into the euerlastyng fyre. And again he saith:
but everlasting death as Christ him self Says ▪ They that do well, shall go into life Eternal, but they that do evil, shall go into the everlasting fire. And again he Says:
and fornicatours, and forcerers, and Idolaters, and all liers, shal haue their porcion in the lake, that burneth with fyre and brimstone, which is the second death.
and fornicators, and forcerers, and Idolaters, and all liers, shall have their portion in the lake, that burns with fire and brimstone, which is the second death.
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suche a man maye well reioyce in God, perceiuinge by the trade of his life, that he vnfainedly hath the right knowledge of god, a liuely faith, a stedfaste hope, a true and vnfained loue & feare of god.
such a man may well rejoice in God, perceiving by the trade of his life, that he unfeignedly hath the right knowledge of god, a lively faith, a steadfast hope, a true and unfeigned love & Fear of god.
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he that sayth I know God, & kepeth not his commaundemēts, he is a lyer. Some falselye perswade themselues, yt they loue God, whē they hate their neighbors. But S. Iohn saith manifestly:
he that say I know God, & Keepeth not his Commandments, he is a liar. some falsely persuade themselves, that they love God, when they hate their neighbours. But S. John Says manifestly:
If all the worlde were on our side, and GOD against vs, what could the would auayle vs. Therefore let vs set our whole fayth 〈 ◊ 〉 trust in GOD, & neither the world, the deuil,
If all the world were on our side, and GOD against us, what could the would avail us Therefore let us Set our Whole faith 〈 ◊ 〉 trust in GOD, & neither the world, the Devil,
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mynyster or declare in youre fayth, vertue, in vertue, knowledge, in knowledge, tēperaunce, in tēperaūce, pacience, againe in paciēce godlinesse, in godlinesse, brotherlye charitye, in brotherly charitie, loue.
minister or declare in your faith, virtue, in virtue, knowledge, in knowledge, temperance, in temperance, patience, again in patience godliness, in godliness, brotherly charity, in brotherly charity, love.
or theyr counterfeit faithe, but it is vnto thē the more cause of damnacyon: so they yt be christened, & haue receyued knowledge of GOD and of CHRISTES merites,
or their counterfeit faith, but it is unto them the more cause of damnation: so they that be christened, & have received knowledge of GOD and of CHRIST'S merits,
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or els settynge theyr mindes vpon vaine pleasures of thys worlde, dooe lyue in synne without repentaunce, not vtterynge the fruytes that do belong to such an hygh professyon:
or Else setting their minds upon vain pleasures of this world, do live in sin without Repentance, not uttering the fruits that do belong to such an high profession:
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vpon such presumpteous persones and wylfull sinners, must nedes remaine the great vengeaunce of GOD, and eternall punyshment in hell prepared for the deuil & wicked liuers.
upon such presumptuous Persons and wilful Sinners, must needs remain the great vengeance of GOD, and Eternal punishment in hell prepared for the Devil & wicked livers.
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but be sure of your faith, trie it by youre liuinge, looke vpon the fruites that commeth of it, marke the increase of loue & charitie by it towardes GOD & your neighbor,
but be sure of your faith, try it by your living, look upon the fruits that comes of it, mark the increase of love & charity by it towards GOD & your neighbour,
Now by GODS grace shal be declared ye second thing that before was noted of fayth, yt without it can no good woorke be done acceptable & pleasaunte vnto GOD. For as a braunch cannot beare fruyte of it selfe (sayth our sauiour Christ) except it abide in ye vine so cannot you except you abide in me:
Now by GOD'S grace shall be declared you second thing that before was noted of faith, that without it can not good work be done acceptable & pleasant unto GOD. For as a branch cannot bear fruit of it self (say our Saviour christ) except it abide in you vine so cannot you except you abide in me:
And S. Paule proueth yt Enoch had faith, because he pleased GOD. For without faith (sayth he) it is not possible to please GOD. And agayn to the Roma. he saith:
And S. Paul Proves that Enoch had faith, Because he pleased GOD. For without faith (say he) it is not possible to please GOD. And again to the Roma. he Says:
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So that he, which doth not his good workes with a godly intent & a true fayth, that worketh by loue, the whole body beside, (that is to sai) al ye whole nūber of his workes, is darke,
So that he, which does not his good works with a godly intent & a true faith, that works by love, the Whole body beside, (that is to sai) all the Whole number of his works, is dark,
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Faith is it, that doth commend the word to GOD: (for as S. Augustine sayeth) whether thou wilte or no, that worke that commeth not of faith, is naught where the faith of CHRIST is not ye foundacion, thee is no good worke, what building soeuer we make.
Faith is it, that does commend the word to GOD: (for as S. Augustine Saith) whither thou wilt or not, that work that comes not of faith, is nought where the faith of CHRIST is not the Foundation, thee is no good work, what building soever we make.
But if they remaine in faith, then faith is the nest and sauegard of theyr birdes, that is to say, sauegard of their good workes that the rewarde of them be not vtterlye loste. And this matter (which.
But if they remain in faith, then faith is the nest and safeguard of their Birds, that is to say, safeguard of their good works that the reward of them be not utterly lost. And this matter (which.
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And for a symylitude, he sayth that they which glitter and shine in good workes, without fayth in GOD, be lyke dead men, which haue goodly and precious tombes,
And for a symylitude, he say that they which glitter and shine in good works, without faith in GOD, be like dead men, which have goodly and precious tombs,
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soo must our faith in CHRIST go before, and after be norished with good workes. And lyfe may be without norishment, but norishment cannot be without lyfe.
so must our faith in CHRIST go before, and After be nourished with good works. And life may be without nourishment, but nourishment cannot be without life.
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Here ye haue hard the mynd of S. Chrisostome, wherby you maye perceyue, that neyther fayth is without workes (hauynge oportunitie thereto) nor workes can auayle to euerlastyng lyfe without fayth.
Here you have hard the mind of S. Chrysostom, whereby you may perceive, that neither faith is without works (having opportunity thereto) nor works can avail to everlasting life without faith.
the first was, that faith is neuer idle without good works when occasion serueth. The second, that good workes acceptable to GOD cānot be done without faith.
the First was, that faith is never idle without good works when occasion serveth. The second, that good works acceptable to GOD cannot be done without faith.
The Scrybes and Pharise is had made 〈 ◊ 〉 many of theyr owne lawes and tradicions to bring men to heauen besides GODS commaundementes, that this man was in doubt,
The Scribes and Pharisee is had made 〈 ◊ 〉 many of their own laws and traditions to bring men to heaven beside GOD'S Commandments, that this man was in doubt,
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Thou shalt not kyll, thou shalt not commit adulterr, thou shalt not steale, thou shalt not beare false witnesse, honor thy father and mother and loue thy neighbour as thy selfe: By which wordes.
Thou shalt not kill, thou shalt not commit adulterr, thou shalt not steal, thou shalt not bear false witness, honour thy father and mother and love thy neighbour as thy self: By which words.
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So that this is to be taken for a most true lesson taughte by Christes owne mouth, yt the workes of the moral comaūdementes of God, be the very true workes of fayth, which lead to the blessed life to come.
So that this is to be taken for a most true Lesson taught by Christ's own Mouth, that the works of the moral Commandments of God, be the very true works of faith, which led to the blessed life to come.
As Adam the fyrst man, hauing but one commaundement that he should not eate of the fruit forbiddē, notwithstandinge gods commaundement, he gaue credite vnto the woman, seduced by the subtyle perswasion of ye serpent,
As Adam the fyrst man, having but one Commandment that he should not eat of the fruit forbidden, notwithstanding God's Commandment, he gave credit unto the woman, seduced by the subtle persuasion of the serpent,
so much that a•most al the worlde forsaking ye true honor of the ouely eternal liuing GOD wandered about they ••wne phantasies, worshipping some ye S•ne, the •oone ye Sterres:
so much that a•most all the world forsaking you true honour of the only Eternal living GOD wandered about they ••wne fantasies, worshipping Some the S•ne, the •oone you Stars:
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Suche was the rudenes of the people, after they fell to theyr owne phantasies, & lefte the eternall lyuing God and his commaundementes, that thei deuised innumerable Images, & gods.
Such was the rudeness of the people, After they fell to their own fantasies, & left the Eternal living God and his Commandments, that they devised innumerable Images, & God's.
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In whiche error and blindnes they did remaine, vntyl suche time as almightie God pitiyng the blindnes of man, sent his true prophet Moses into the world, to reproue & rebuke this extreme madnesse,
In which error and blindness they did remain, until such time as almighty God pitying the blindness of man, sent his true Prophet Moses into the world, to reprove & rebuke this extreme madness,
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But the corrupt inclination of mā, was so muche geuen to folowe his owne phantasies (and as you would say) to fauour his owne byrde that he brought vp him selfe, that al the admonitions, exhortations, benefites,
But the corrupt inclination of man, was so much given to follow his own fantasies (and as you would say) to favour his own bird that he brought up him self, that all the admonitions, exhortations, benefits,
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For notwithstandinge all the benefites of God, shewed vnto the people of Israell, yet when Moses went vp into the mountayne, to speake with almightye God:
For notwithstanding all the benefits of God, showed unto the people of Israel, yet when Moses went up into the mountain, to speak with almighty God:
and many other, vnto whose ymages the people with greate deuotion inuented Pilgrimages, pretiously decking and cēsing them, kneling doune and offering to them, thinking that an high merite before god,
and many other, unto whose Images the people with great devotion invented Pilgrimages, preciously decking and censing them, kneeling down and offering to them, thinking that an high merit before god,
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And where at that tyme God commaunded no sacryfyce to be made but in Ierusalem onelye, they did cleane contrary, making alters and sacrifices euery where in hylles, in woodes,
And where At that time God commanded no sacrifice to be made but in Ierusalem only, they did clean contrary, making alters and Sacrifices every where in hills, in woods,
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And the error hereof was so spred abrode, that not onelye the vnlearned people, but also the Priestes and teachers of the people partely by glorye and coueteousnes were corrupted,
And the error hereof was so spread abroad, that not only the unlearned people, but also the Priests and Teachers of the people partly by glory and covetousness were corrupted,
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So much that kynge Achad, hauinge but onely Helias a true teacher and minister of God, there were eyght hundred and fyftye priestes, that perswaded him to honor Baal,
So much that King Achad, having but only Elias a true teacher and minister of God, there were eyght hundred and fyftye Priests, that persuaded him to honour Baal,
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And so continued that horrible error, vntyll the thre noble kynges, as Iosaphat, Ezechias, and Iosias, gods chosen ministers, destroyed the same clearelye,
And so continued that horrible error, until the Three noble Kings, as Iosaphat, Hezekiah, and Iosias, God's chosen Ministers, destroyed the same clearly,
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And besyde the foresayd inuentions, the inclination of man to haue his owne holye deuotions, deuysed new sectes ▪ & religiōs, called Phariseis, Sadduceis and Scribes, with many holy & godly traditions,
And beside the foresaid Inventions, the inclination of man to have his own holy devotions, devised new Sects ▪ & Religions, called Pharisees, Sadducees and Scribes, with many holy & godly traditions,
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and ordinaunces (as it semed by the outwarde apparaunce & goodly glisteryng of the workes,) but in very dede all tending to Idolatrye, Superstition and Hipocrisie:
and ordinances (as it seemed by the outward appearance & goodly glistering of the works,) but in very deed all tending to Idolatry, Superstition and Hypocrisy:
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Against• which sectes, and their pretensed holines, Christ cryed out more vehemently, then he did against anye other persons, saying & often rehersyng these wordes:
Against• which Sects, and their pretenced holiness, christ cried out more vehemently, then he did against any other Persons, saying & often rehearsing these words:
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For notwithstandinge al the goodly traditions, and out warde shewes of good workes ▪ deuysed of theyr owne imagination, whereby they appeared to the world, most religious and holy of all men:
For notwithstanding all the goodly traditions, and out ward shows of good works ▪ devised of their own imagination, whereby they appeared to the world, most religious and holy of all men:
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Thys people honor me with theyr lyppe•, but theyr hearte is farre from me: they worshyppe me in vayne, that teache doctrines and commaundementes of menne:
This people honour me with their lyppe•, but their heart is Far from me: they worship me in vain, that teach doctrines and Commandments of men:
And though Christ sayde, they worshipped God in vayne that teache doctryne• and commaundementes of men• yet he mean•• no• thereby to o••rthrow al mens cōmaundemētes, for he himself was euer obediente to the Princes & theyr lawes, made for good ordre & gouernaunce of the people but he reproued the lawes and traditions, made by the Scribes & Pharise is, which wer not made onely for good ordre of the people (as the Ciuil lawes were) but they were set vp so hygh, that they were made to be a ryght and pure worshipping of God,
And though christ said, they worshipped God in vain that teach doctryne• and Commandments of men• yet he mean•• no• thereby to o••rthrow all men's Commandments, for he himself was ever obedient to the Princes & their laws, made for good ordre & governance of the people but he reproved the laws and traditions, made by the Scribes & Pharisee is, which were not made only for good ordre of the people (as the Civil laws were) but they were Set up so high, that they were made to be a right and pure worshipping of God,
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This arrogancie God detested, that man shoulde so aduaunce his lawes, to make them equal with gods lawes ▪ wherin the true hon•ryng and right worshyppyng of God standeth.
This arrogancy God detested, that man should so advance his laws, to make them equal with God's laws ▪ wherein the true hon•ryng and right worshipping of God Stands.
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nor would not haue them ••lled by the name of other temporall lawes, but called 〈 ◊ 〉 not onely for a ryght and true worshippinge 〈 ◊ 〉 God (as Gods lawes be in dede:) but also to 〈 ◊ 〉 the mo••e high honoring of God, to the whiche, the commaundementes of God shoulde geue place.
nor would not have them ••lled by the name of other temporal laws, but called 〈 ◊ 〉 not only for a right and true worshipping 〈 ◊ 〉 God (as God's laws be in deed:) but also to 〈 ◊ 〉 the mo••e high honouring of God, to the which, the Commandments of God should give place.
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For commonlye of such traditions foloweth the ••ansgression or breaking of Gods commaundementes, and a more deuotion in the kepynge of suche thinges & a greater conscience in breaking of theim,
For commonly of such traditions Followeth the ••ansgression or breaking of God's Commandments, and a more devotion in the keeping of such things & a greater conscience in breaking of them,
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As the Scribes and Phariseis so supersticiously, and scrupulo•slye kepte the Sabboth, that they were offended with Christ, because he healed sicke men:
As the Scribes and Pharisees so superstitiously, and scrupulo•slye kept the Sabbath, that they were offended with christ, Because he healed sick men:
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For they taughte the people suche a deuotion, that they offered their goodes into the treasure house of the temple, vnder the pretence of Gods honour, leauing theyr fathees and mothers (to whom they wer chiefly bounde) vnholpen:
For they taught the people such a devotion, that they offered their goods into the treasure house of the temple, under the pretence of God's honour, leaving their fathees and mother's (to whom they were chiefly bound) unholpen:
(these sayeth Christe ought to be done, and the other not l•fte vndone) And to be shorte, they were of so blinde iudgement, that they stombled at a straw ▪ and leaped ouer a block.
(these Saith Christ ought to be done, and the other not l•fte undone) And to be short, they were of so blind judgement, that they stumbled At a straw ▪ and leapt over a block.
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and theyr doctrine but so wre leauen, myngled with superstition, Idolatrye, and ouertwart iudgemente: settyng vp the traditions and ordinaunces of manne, in the steade of Goddes commaundementes.
and their Doctrine but so were leaven, mingled with Superstition, Idolatry, and ouertwart judgement: setting up the traditions and ordinances of man, in the stead of Goddess Commandments.
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THat all men myghte ryghtely iudge of good woorkes, it hath bene declared in the seconde parte of this sermon, what kinde of good workes they be, that god woulde haue his people to walke in,
THat all men might ryghtely judge of good works, it hath be declared in the seconde part of this sermon, what kind of good works they be, that god would have his people to walk in,
namelye suche as he hath commaunded in his holye scripture, and not such workes as men haue studied out of theyr owne braine, of a blinde zeale and deu•tion, withoute the worde of God And by mista•ing the nature of good workes, man hath moste hyghi•• displeased GOD, and hathe goen frome his wyll and commaundemente.
namely such as he hath commanded in his holy scripture, and not such works as men have studied out of their own brain, of a blind zeal and deu•tion, without the word of God And by mista•ing the nature of good works, man hath most hyghi•• displeased GOD, and hath goen from his will and Commandment.
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So that thus you haue hearde ▪ howe mache the worlde, from the beginning vntyll Christe s•ime, was euer readye to fall from the commaundemētes of GOD, and to seke other meanes to honor and serue him,
So that thus you have heard ▪ how manche the world, from the beginning until Christ s•ime, was ever ready to fallen from the Commandments of GOD, and to seek other means to honour and serve him,
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& how they did set vp theyr own traditions, as high or aboue Goddes commaundementes, whiche hath happened also in our times (the more it is to be lamented) no lesse then it did among the Iewes:
& how they did Set up their own traditions, as high or above Goddess Commandments, which hath happened also in our times (the more it is to be lamented) no less then it did among the Iewes:
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then of late dayes they haue bene amonge vs. Whiche sectes and relygions, had so many Hipocritical or feined workes in their state of religion (as thei arrogantly named it) 〈 ◊ 〉 their lampes (as they said) rāne alwayes ouer, able to fatissye, not only for theyr owne sinnes,
then of late days they have be among us Which Sects and Religions, had so many Hypocritical or feigned works in their state of Religion (as they arrogantly nam it) 〈 ◊ 〉 their lamps (as they said) ramne always over, able to fatissye, not only for their own Sins,
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but also for all other theyr benefacto•s, brothers and sisters of religion, as mooste vngodly and craftely they had perswaded the multitude of ignoraunt people:
but also for all other their benefacto•s, Brother's and Sisters of Religion, as most ungodly and craftily they had persuaded the multitude of ignorant people:
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And what thinge canne be more foolyshe, more superstitious, or vngodlye, then that men, women and children, shoulde weare a Friers coate, to delyuer them from agues or pestilence or when they dye,
And what thing can be more foolish, more superstitious, or ungodly, then that men, women and children, should wear a Friars coat, to deliver them from Fevers or pestilence or when they die,
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But to passe ouer the innumerable supersticionsenes that hath ben in straunge apparel, in scilence, in dor•itory, in cloyster, in chapter, in choyse of meates and in drinkes,
But to pass over the innumerable supersticionsenes that hath been in strange apparel, in silence, in dor•itory, in cloister, in chapter, in choice of Meats and in drinks,
and in suche lyke thynges, let vs consider, what enormities and abuses haue bene, in the three chiefe pryncipal pointes, whiche they called the three essencialles,
and in such like things, let us Consider, what enormities and Abuses have be, in the three chief principal points, which they called the three essencialles,
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Fyrst vnder pretence or color of obedience to theyr father in religion (which obedience they made them selues) they were made free by theyr rules & cano•s from the obedience of their naturall father and ••ther and from the obedience of Emperour & kinge,
Fyrst under pretence or colour of Obedience to their father in Religion (which Obedience they made them selves) they were made free by their rules & cano•s from the Obedience of their natural father and ••ther and from the Obedience of Emperor & King,
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And as for their wilfull pouertie, it was suche, that when in possessions, iewels, plate and riches, thei were equal or aboue marchauntes, gentlemen, Barons, Erles, & Dukes:
And as for their wilful poverty, it was such, that when in possessions, Jewels, plate and riches, they were equal or above Merchants, gentlemen, Barons, Earls, & Dukes:
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yet by this subtile sophistical terme Propriū in communi, that is to say: proper in common, they mocked the world, perswading, that notwithstandinge all their possessions & riches,
yet by this subtle sophistical term Propriū in Communi, that is to say: proper in Common, they mocked the world, persuading, that notwithstanding all their possessions & riches,
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But for all theyr ryches, they might nether helpe father nor mother, nor other that were in dede very nedie & poore, without the licence of their father Abbot. Prior, or Warden.
But for all their riches, they might neither help father nor mother, nor other that were in deed very needy & poor, without the licence of their father Abbot. Prior, or Warden.
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And the longer prayer they vsed by day & by night vnder pretence or colour of suche holines, to get the fauour of widowes & other simple folkes, that they might singe Trentals and seruice for theyr husbandes and frendes,
And the longer prayer they used by day & by night under pretence or colour of such holiness, to get the favour of Widows & other simple folks, that they might sing Trentals and service for their Husbands and Friends,
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Honour be to God, who did put light in the heart of his faithful and true minister of most famous memorye, King Henry the.viij. and gaue him the knowlege of his word,
Honour be to God, who did put Light in the heart of his faithful and true minister of most famous memory, King Henry the viij and gave him the knowledge of his word,
as of Beades, of Lady psalters and Rosaries, of.xv. Dos, of i. Bernardes vearses, of S. Agathes letters, of Purgatorye, of Masses satisfactorye, of Stacions and Iubilies, of feined Reliques, of halowed Beades.
as of Beads, of Lady Psalters and Rosaries, of xv Dos, of i. Bernards Verses, of S. Agathes letters, of Purgatory, of Masses satisfactory, of Stations and Jubilees, of feigned Relics, of hallowed Beads.
Belles, Bred, Water, Palm•s, Candels, Fyre, and suche other, of Superstitious fastinges, of fraternities or brother heades, of Pardons, with such lyke marchaundyse:
Bells, Bred, Water, Palm•s, Candles, Fire, and such other, of Superstitious Fastings, of fraternities or brother Heads, of Pardons, with such like merchandise:
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whiche were so estemed and abused to the great preiudice of gods glorye and commaundementes, that they were made most high and moost holye thinges, wherby to attaine to the euerlasting lyfe, or remissiō of sinne.
which were so esteemed and abused to the great prejudice of God's glory and Commandments, that they were made most high and most holy things, whereby to attain to the everlasting life, or remission of sin.
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Yea also, vaine inuentions, vnfruitfull ceremonies, and vngodli lawes, decrees and counsels of Rome, were in such wise aduaunced, that nothynge was thought comparable in auctoritie, wisdom, lerninge & godlines vnto them.
Yea also, vain Inventions, unfruitful ceremonies, and ungodly laws, decrees and Counsels of Room, were in such wise advanced, that nothing was Thought comparable in Authority, Wisdom, learning & godliness unto them.
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And the lawes of God also partly were left of and lesse estemed, that the sayd lawes decrees and counsels, with theyr traditions and ceremonies, might be more duelye kepte and hadde in greater reuerence.
And the laws of God also partly were left of and less esteemed, that the said laws decrees and Counsels, with their traditions and ceremonies, might be more duly kept and had in greater Reverence.
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Thus was the people, throughe ignorance so blinded, with the goodly shewe and apparaunce of those thinges, that they thought the kepynge of them to be a more holynes, a more perfecte seruice & honoring of God,
Thus was the people, through ignorance so blinded, with the goodly show and appearance of those things, that they Thought the keeping of them to be a more holiness, a more perfect service & honouring of God,
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And furthermore, to take Gods commaundementes for mens commaundementes, and mens commaundementes for Gods commaundementes, yea, & for the highest, and most perfect and holy of all Gods commaundemētes.
And furthermore, to take God's Commandments for men's Commandments, and men's Commandments for God's Commandments, yea, & for the highest, and most perfect and holy of all God's Commandments.
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Obey al your superiours & gouernours, serue your masters faythfully and diligentlye, aswell in theyr absence as in their presence, not for dreade of punishment onely,
Obey all your superiors & Governors, serve your Masters faithfully and diligently, aswell in their absence as in their presence, not for dread of punishment only,
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as well, for that all manner of workes of ryghteousnes bee conteyned in it, as also, that the decay thereof is the ruyne or falle of the worlde, the banishment of vertue,
as well, for that all manner of works of righteousness be contained in it, as also, that the decay thereof is the ruin or fall of the world, the banishment of virtue,
and to forsake all other thynges, rather then hym ▪ For he that loue• •his father or mother, sonne or doughter, house or land, more then me (saith Christe) is not worthy to haue me.
and to forsake all other things, rather then him ▪ For he that loue• •his father or mother, son or daughter, house or land, more then me (Says Christ) is not worthy to have me.
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loue your enemies, speke wel of them that diffame you, and speak euyl of you, doe well to theim that hate you, praye for them that vexe and persecute you, that you maye be the childrē of youre father that is in heauen.
love your enemies, speak well of them that diffame you, and speak evil of you, do well to them that hate you, pray for them that vex and persecute you, that you may be the children of your father that is in heaven.
For if you loue them that loue you what rewarde shall you haue? Dooe not the Publi• anos lykewyse? And yf you speake well onelye of them that be youre brethren and dere beloued frēdes, what great matter is that? Do not the Heathen the same also? These be ye very wordes of our Sauiour CHRIST himselfe, touchinge the loue of our neyghbour.
For if you love them that love you what reward shall you have? Do not the Publi• anos likewise? And if you speak well only of them that be your brothers and dear Beloved Friends, what great matter is that? Do not the Heathen the same also? These be you very words of our Saviour CHRIST himself, touching the love of our neighbour.
therefore CHRIST opened thys well agayne, pourged it, and scoured it by geuing vnto his godly lawe of charitie, a true & clere interpretation, which is this:
Therefore CHRIST opened this well again, purged it, and scoured it by giving unto his godly law of charity, a true & clear Interpretation, which is this:
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Yet al this not withstandyng, he withdre we not his sauoure from them, but stil loued thē, preached vnto them, of loue rebuked theyr false doctryne, theyr wycked lyuyng,
Yet all this not withstanding, he withdre we not his savour from them, but still loved them, preached unto them, of love rebuked their false Doctrine, their wicked living,
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For he that foloweth not hys owne appetite & wil, but geueth himself earnestly to GOD. to do al his wil and commaundementes, he maye be sure that he loueth GOD: aboue al thinges,
For he that Followeth not his own appetite & will, but Giveth himself earnestly to GOD. to do all his will and Commandments, he may be sure that he loves GOD: above all things,
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Howe charitie stretcheth it selfe, both to GOD and man, frend and foe, and that by the doctryne and example of CHRIST. And also who may certifye himselfe whether he be in perfect charitie or not:
Howe charity Stretcheth it self, both to GOD and man, friend and foe, and that by the Doctrine and Exampl of CHRIST. And also who may certify himself whither he be in perfect charity or not:
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Agaynst al which reasons, we ought aswel to set the teachyng, as the lyuynge of our Sauyoure Chryste, who louyng vs (when we were his enemyes) dothe teach vs to loue our enemies.
Against all which Reasons, we ought aswell to Set the teaching, as the living of our Saviour Christ, who loving us (when we were his enemies) doth teach us to love our enemies.
He did paciently take for vs, many reproches, suffered beatyng, and moste cruell death. Therfore we be no membres of him, yf we will not folowe hym. Chryste (sayth.
He did patiently take for us, many Reproaches, suffered beating, and most cruel death. Therefore we be no members of him, if we will not follow him. Christ (say.
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in somuch that Iewes, Turkes, Infideles, & all brute beastes, doe loue them that be theyr frendes, of whome they haue their liuing, or any other benesites.
in So much that Iewes, Turkes, Infideles, & all brutus beasts, do love them that be their Friends, of whom they have their living, or any other benefits.
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Wherof, if we will haue of GOD forgeuenes, there is none other remedye, but to forgeue the offences doen vnto vs, which be very small in comparyson of our offences doen agaynst GOD.
Whereof, if we will have of GOD forgiveness, there is none other remedy, but to forgive the offences done unto us, which be very small in comparison of our offences done against GOD.
And it we consydre that he, whiche hath offended vs deserueth not to be forgeuen of vs, let vs consyder agayne that we much lesse deserue to be forgeuē of GOD. And although our enemy deserue not to be forgeuen for his owne sake,
And it we Consider that he, which hath offended us deserves not to be forgiven of us, let us Consider again that we much less deserve to be forgiven of GOD. And although our enemy deserve not to be forgiven for his own sake,
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& that Christ hath deserued of vs, that for his sake we shoulde forgeue thē theyr trespasses cōmitted agaynst vs. But here may rise a necessary question to be dissolued:
& that christ hath deserved of us, that for his sake we should forgive them their Trespasses committed against us But Here may rise a necessary question to be dissolved:
S. Paule declareth, (writing to ye Ro.) saying, that the high powers are ordayned of GOD, not to be dreadful to them that do wel, but vnto malefactours:
S. Paul Declareth, (writing to you Ro.) saying, that the high Powers Are ordained of GOD, not to be dreadful to them that do well, but unto malefactors:
So that both offyces should be dilygently executed, to fight againste the kingdome of ye deuil the preacher with the worde, 〈 ◊ 〉 the gouernour with ye sweord:
So that both Offices should be diligently executed, to fight against the Kingdom of the Devil the preacher with the word, 〈 ◊ 〉 the governor with you sword:
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Whiche loue, whosoeuer kepeth not only towardes God (whō he is bound to loue aboue althinges) but also towardes hys neighbor, aswell frende as fo•, it shal surely kepe him from all offence of GOD, and iust offence of man.
Which love, whosoever Keepeth not only towards God (whom he is bound to love above All things) but also towards his neighbour, aswell friend as fo•, it shall surely keep him from all offence of GOD, and just offence of man.
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and those that be euyll, of loue to procure & seke their correctiō and due punishmēt, that they may therby, either be brought to goodnes or at the leaste, that GOD and the common wealth may be the lesse hurt and offended.
and those that be evil, of love to procure & seek their correction and due punishment, that they may thereby, either be brought to Goodness or At the jest, that GOD and the Common wealth may be the less hurt and offended.
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And yf we thus direct our lyfe, by christyan loue and Charytye, then Christ doth promise and assure vs that he loueth vs, that we be the children of oure heauenlye father, reconciled to hys fauoure, verye membres of Christ:
And if we thus Direct our life, by christian love and Charity, then christ does promise and assure us that he loves us, that we be the children of our heavenly father, reconciled to his favour, very members of christ:
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ALmighty God, to the intent his most holy name should be had in honour & euermore be magnified of the people, commaundeth that no manne should take his name vainely in hys mouth, threateninge punishmente vnto hym yt vnreuerentlye abuseth it, by swearynge, forswearyng, and blasphemye.
ALmighty God, to the intent his most holy name should be had in honour & evermore be magnified of the people, commandeth that no man should take his name vainly in his Mouth, threatening punishment unto him that unreverently abuseth it, by swearing, forswearing, and blasphemy.
To the intent therefore that this commaundement maye be the better knowen and kept: it shalbe declared vnto you both how it is lawefull for Christian people to sweare,
To the intent Therefore that this Commandment may be the better known and kept: it shall declared unto you both how it is lawful for Christian people to swear,
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and also what peril and daunger it is, vainelye to sweare, or to be forsworne. Fyrste when iudges requyre othes of the people, for declaration or openynge of ye truth,
and also what peril and danger it is, vainly to swear, or to be forsworn. First when judges require Oaths of the people, for declaration or opening of the truth,
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and whē iudges Magystrates, and offyces sweare, truely to execute theyr offyces, and when a manne woulde affyrme the truth to the settynge foorthe of Goddes glory (for the saluatyon of the people) in open •••ching of the gospel,
and when judges Magistrates, and Offices swear, truly to execute their Offices, and when a man would affirm the truth to the setting forth of Goddess glory (for the salvation of the people) in open •••ching of the gospel,
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But when men do sweare of custome, in reasonyng, bying & felling, or other dayly communicatiō (as manye be common and greate swearers) suche kynd of swearing is vngodly, vnlawfull,
But when men do swear of custom, in reasoning, buying & felling, or other daily communication (as many be Common and great swearers) such kind of swearing is ungodly, unlawful,
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And Abraham (waxing olde) required an othe of his seruaunte, that he shoulde procure a wife for hys sonne Isaac whyche should come of his owne ky••red:
And Abraham (waxing old) required an other of his servant, that he should procure a wife for his son Isaac which should come of his own ky••red:
or left with him to kepe, if the same thing were stolne, or lost, that the keper therof should be sworne before Iudges, that he did not conuey it away,
or left with him to keep, if the same thing were stolen, or lost, that the keeper thereof should be sworn before Judges, that he did not convey it away,
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By holye promyses, with calling the name of GOD to wytnesse, we be made lyuely members of CHRIST, when we professe his relygyon, receiuyng the sacrament of baptisme.
By holy promises, with calling the name of GOD to witness, we be made lively members of CHRIST, when we profess his Religion, receiving the sacrament of Baptism.
By laweful othes, which kynges, Prynces, Iudges, and Magistrates doe sweare, common lawes are kept inuiolate, Iustice is indifferentlye mynystred, harmelesse persons, fatherlesse chyldren, wyddowes and poore men are defended from murtherers, oppressors and theues, that they suffer no wrōg nor take any harme.
By lawful Oaths, which Kings, Princes, Judges, and Magistrates do swear, Common laws Are kept inviolate, justice is indifferently ministered, harmless Persons, fatherless children, Widows and poor men Are defended from murderers, Oppressors's and thieves, that they suffer no wrong nor take any harm.
as the common vse of sweryng, in bying, sellynge, and in oure daylye communication, to the intente euerye christian mannes word, shoulde be aswell regarded in suche matters,
as the Common use of swearing, in buying, selling, and in our daily communication, to the intent every christian Man's word, should be aswell regarded in such matters,
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It is not conueniente to sweare, for what nedeth vs to sweare, when it is not lawefull for one of vs to make a lye vnto another? Peraduenture some wil saye:
It is not convenient to swear, for what needeth us to swear, when it is not lawful for one of us to make a lie unto Another? Peradventure Some will say:
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for yf he were a trustie man, and his dedes taken to agree with his wordes, he shoulde not nede to sweare at al. For he that vseth trueth and playnes in hys bargaynyng and communication, he shal haue no• •e•• by such vaine swearing, to bring himselfe in credēce with his neighbours,
for if he were a trusty man, and his Deeds taken to agree with his words, he should not need to swear At all For he that uses truth and plains in his bargaining and communication, he shall have no• •e•• by such vain swearing, to bring himself in credence with his neighbours,
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Nowe as concerning the rest of the same matter, ye shal vnderstand yt as wel thei vse ye name of god in vaine, that by an oth make laweful promises of good and honest thinges, and performe them not:
Now as Concerning the rest of the same matter, you shall understand that as well they use you name of god in vain, that by an oath make lawful promises of good and honest things, and perform them not:
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Of such men that regard not their godly promyses bounde by an othe, but wittinglye and wilfully breaketh them, we doe reade in holye scrypture two notable punyshme••s.
Of such men that regard not their godly promises bound by an other, but wittingly and wilfully breaks them, we do read in holy scripture two notable punyshme••s.
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Wherwith almyghtye GOD was so sore dyspleased, that he sent an vniuersall hunger, vpon the whole countrye, whiche contynued by the space of three yeres.
Wherewith almighty GOD was so soar displeased, that he sent an universal hunger, upon the Whole country, which continued by the Molle of three Years.
this Heathen king, by GODS permission and suffraunce inuadinge the land of Iewry, and besieging the cytye of Ierusalem, compelled the sayd king Sebechias to flee,
this Heathen King, by GOD'S permission and sufferance invading the land of Iewry, and besieging the City of Ierusalem, compelled the said King Sebechias to flee,
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By force of whiche fonde and vnaduised othe, he did slea hys owne and onely doughter, whiche came oute of hys house, with myrth and ioye, to welcome him home.
By force of which fond and unadvised other, he did slay his own and only daughter, which Come out of his house, with mirth and joy, to welcome him home.
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But yf a man at anye tyme shall, eyther of ignoraunce, or of malyce, promise and sweare to do any thing, whiche is eyther against the lawe of almighty GOD, or not in his power to performe:
But if a man At any time shall, either of ignorance, or of malice, promise and swear to do any thing, which is either against the law of almighty GOD, or not in his power to perform:
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Nowe something to speake of periury, to the intent you should knowe, howe great and greuous an offence againste God this wilfull periury is? I wil shewe you, what it is to take an oth before a Iudge vpon a boke.
Now something to speak of perjury, to the intent you should know, how great and grievous an offence against God this wilful perjury is? I will show you, what it is to take an oath before a Judge upon a book.
Fyrst, when they layinge theyr handes vpon the gospel booke, do sweare truelye to inquyre and to make a true presentment of thinges, wherewith they be charged,
Fyrst, when they laying their hands upon the gospel book, do swear truly to inquire and to make a true presentment of things, wherewith they be charged,
They muste considre, that in that booke is conteyned, Gods euer lasting trueth, his mooste holy and eternall worde, whereby we haue forgeuenesse of our sinnes,
They must Consider, that in that book is contained, God's ever lasting truth, his most holy and Eternal word, whereby we have forgiveness of our Sins,
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and the euerlasting payne prepared in helle, for Idolaters, Hypoerites, for false and vaine swearers, for periured men, for false witnes bearers for false condemners of innocent and gylteles men,
and the everlasting pain prepared in hell, for Idolaters, Hypocrites, for false and vain swearers, for perjured men, for false witness bearer for false condemners of innocent and gylteles men,
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So that whosoeuer wilfully forsweareth himselfe vpon Christes holy Euangely, they vtterly forsake Gods mercye, goodnesse and trueth, the merites of our sauiour Christes natiuitie, life, passion, death, resurrection, and assention.
So that whosoever wilfully forsweareth himself upon Christ's holy Evangely, they utterly forsake God's mercy, Goodness and truth, the merits of our Saviour Christ's Nativity, life, passion, death, resurrection, and Ascension.
For whosoeuer forsaketh the trueth, for loue or displeasure of any man, or for lucre and profite to hym selfe, doeth forsake Christ, and with Iudas betrayeth hym.
For whosoever Forsaketh the truth, for love or displeasure of any man, or for lucre and profit to him self, doth forsake christ, and with Iudas betrayeth him.
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And although such periured mennes falshod bee now kept secrete, yet it shalbe opened at the last day when the secretes of all mennes heartes, shalbe manifest to all the worlde.
And although such perjured men's falsehood be now kept secret, yet it shall opened At the last day when the secrets of all men's hearts, shall manifest to all the world.
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ye haue heard, what properties, and conditions, a lawefull othe must haue, and also howe suche lawefull othes are bothe godlye, and necessarye to be obserued:
you have herd, what properties, and conditions, a lawful other must have, and also how such lawful Oaths Are both godly, and necessary to be observed:
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so shall God and al goodnes with him, go from vs. And the prophete Ozee doeth playnly affyrme, yt they which go away stil frō God by vicious liuing,
so shall God and all Goodness with him, go from us And the Prophet Hosea doth plainly affirm, that they which go away still from God by vicious living,
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Woe to them that go doune into Egipt, to seke for helpe, trusting in Horses, •hauing confidence in the numbre of chariots, and •••saunce or power of Horsemen.
Woe to them that go down into Egypt, to seek for help, trusting in Horses, •hauing confidence in the numbered of chariots, and •••saunce or power of Horsemen.
Sometyme men go from God, by the neglecting of his commaundementes conceining theyr neyghbours, which commaundeth them to expresse hartie loue towardes •uery man:
Sometime men go from God, by the neglecting of his Commandments conceining their neighbours, which commandeth them to express hearty love towards •uery man:
Imagin no deceite towardes widows, or children fatherles & motherles, towardes straunger, or the poore, let no man forge euill in his heart against his brother.
Imagine no deceit towards Widows, or children fatherless & motherless, towards stranger, or the poor, let no man forge evil in his heart against his brother.
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But these thynges they passed not of, they turned their backes, and went theyr way, they stopped theyr eares, that they might not heare, they hardened theyr hartes,
But these things they passed not of, they turned their backs, and went their Way, they stopped their ears, that they might not hear, they hardened their hearts,
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as an Adamante stone, that they might not listen to the lawe & the wordes, that the Lorde had sente through his holy spirite, by his aunciente Prophetes.
as an Adamant stone, that they might not listen to the law & the words, that the Lord had sent through his holy Spirit, by his ancient prophets.
and stubber ne• of theyr owne heartes, go backeward & not forward (as it is said in Ieremy) they go & turne away from •od. Insomuche that Origene sayth.
and stubber ne• of their own hearts, go backward & not forward (as it is said in Ieremy) they go & turn away from •od. Insomuch that Origen say.
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Whosoeuer is entangled with ye eares of possessions fylled with couetousenes of ryches whosoeuee studieth for the glory & honor of this worlde, he is turned from God.
Whosoever is entangled with you ears of possessions filled with couetousenes of riches whosoeuee studieth for the glory & honour of this world, he is turned from God.
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be that doth not listen vnto it, embrace & print it in his heart, to the intent that he maye duely fashion his lyfe thereafter, he is playnly turned from GOD;
be that does not listen unto it, embrace & print it in his heart, to the intent that he may duly fashion his life thereafter, he is plainly turned from GOD;
Which thing to be true, we be taught and admonished in the holy scripture, by the example of King Saule, who being cōmaunded of God by Samuel, that he should kyll all the Amalechites,
Which thing to be true, we be taught and admonished in the holy scripture, by the Exampl of King Saule, who being commanded of God by Samuel, that he should kill all the Amalekites,
partely, for that they were goodly beastes, he thought GOD woulde be contente, seyng it was done of a good intent and deuotion, to honor God with the sacrysyce of them.
partly, for that they were goodly beasts, he Thought GOD would be content, sing it was done of a good intent and devotion, to honour God with the sacrysyce of them.
so shall he euer forsake vs. And what miserable state doth consequently and necessarely folow thervpon, a man may easely considre by the terrible thretninges of God.
so shall he ever forsake us And what miserable state does consequently and necessarily follow thereupon, a man may Easily Consider by the terrible threatenings of God.
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And although he considre not al the sayde miserye, to the vtter most, beynge so great, that it passeth any mans capecitie ▪ in this lyfe sufficiently to cōsidre the same:
And although he Consider not all the said misery, to the utter most, being so great, that it passes any men capecitie ▪ in this life sufficiently to Consider the same:
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of sweord, famine, or pestil•••ce vpon bs, it appeareth that he is greatly wroth with vs. But whē he withdraweth from vs his worde, the ryghte doc••••e of CHRIST, his gracious a flystonce and ayde, (which is euer ioyned to hys word) ••d leaueth vs to our owne wit, our owne wil and strengthe he declareth then ▪ that he beginneth to forsake vs. For wher as GOD hath shewed to al them that truely beleue his gospel, his shoe of mercy in IESVS•CARE••. whiche doeth so lighten theyr heartes, that they 〈 ◊ 〉 they behold it,
of sword, famine, or pestil•••ce upon bs, it appears that he is greatly wroth with us But when he withdraweth from us his word, the right doc••••e of CHRIST, his gracious a flystonce and aid, (which is ever joined to his word) ••d Leaveth us to our own wit, our own will and strength he Declareth then ▪ that he begins to forsake us For where as GOD hath showed to all them that truly believe his gospel, his shoe of mercy in IESVS•CARE••. which doth so lighten their hearts, that they 〈 ◊ 〉 they behold it,
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yf they ordre not they, 〈 ◊ 〉 accordinge to his example and doctryne, and to the set•inge lurth of his glory, he will take awaye from them his kingd•e, his holy word, wherby he shoulde reigne in thē ▪ because they bring not furthe ye fruyte therof, that he lo•e 〈 ◊ 〉 for.
if they ordre not they, 〈 ◊ 〉 according to his Exampl and Doctrine, and to the set•inge lurth of his glory, he will take away from them his kingd•e, his holy word, whereby he should Reign in them ▪ Because they bring not forth the fruit thereof, that he lo•e 〈 ◊ 〉 for.
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But when we begin •o shrinke from his worde, not beleuing it, or not expressing it in our liuinges fyrst he dothe send his messengers that truepr eachers of hys worde ▪ to admonishe vs of our du•tie that as he for his part.
But when we begin •o shrink from his word, not believing it, or not expressing it in our livings fyrst he doth send his messengers that truepr eachers of his word ▪ to admonish us of our du•tie that as he for his part.
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and be restored to yt life 〈 ◊ 〉 euermore to dwell with hym, and to be partake•s and inheritours with him, of his euerlastynge glorye and kingdome of heauen:
and be restored to that life 〈 ◊ 〉 evermore to dwell with him, and to be partake•s and inheritors with him, of his everlasting glory and Kingdom of heaven:
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And if this wyll not serue, but still we remaine disobediente to hys woorde, and wil, not knowing him, not louing him, not fearing him, not putting our whole trust & confidence in him,
And if this will not serve, but still we remain disobedient to his word, and will, not knowing him, not loving him, not fearing him, not putting our Whole trust & confidence in him,
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then he threatneth vs by terrible comminacions, swerynge in great angre, that whosoeuer doth these workes, shal •••er entre into his rest, which is the kingdom 〈 ◊ 〉.
then he threatens us by terrible comminations, swearing in great anger, that whosoever does these works, shall •••er enter into his rest, which is the Kingdom 〈 ◊ 〉.
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IN the former parte of this sermon, ye haue learned how many mau•• of wayes men 〈 ◊ 〉 from GOD so•••s by Idola••y, so 〈 ◊ 〉 lacke of faith some by the negl•••ynge of their neyghbors, some by n•• heatynge of Gods word, some by the 〈 ◊ 〉 they take in the vanities of wordly things.
IN the former part of this sermon, you have learned how many mau•• of ways men 〈 ◊ 〉 from GOD so•••s by Idola••y, so 〈 ◊ 〉 lack of faith Some by the negl•••ynge of their neighbors, Some by n•• heating of God's word, Some by the 〈 ◊ 〉 they take in the vanities of wordly things.
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And how that God yet of his infynite goodnes to call agayn man from that his mysery vseth fyrst tentle admonitions by hys pr••chor•) after he layeth on terrible th•eat•ynges 〈 ◊ 〉 owe yf thys gentle menye you and commynation to gether do not secu•,
And how that God yet of his infinite Goodness to call again man from that his misery uses fyrst tentle admonitions by his pr••chor•) After he Layeth on terrible th•eat•ynges 〈 ◊ 〉 owe if this gentle many you and commynation to gether do not secu•,
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As the Euan gelycal Prophete Esay, agreing with CHRISTES pata•••, doth teathe vs, saying: That GOD had made a goodly viney ar•• for his belourd children:
As the Evan gelycal Prophet Isaiah, agreeing with CHRIST'S pata•••, does teathe us, saying: That GOD had made a goodly viney ar•• for his belourd children:
Nowe shall I she 〈 … 〉 (saith GOD ) what I wyl do with my vine 〈 … 〉 shil p•nck down ye hedges, that it tha• yet 〈 … 〉 breake downe the walles, that it may be troden vnder foote:
Now shall I she 〈 … 〉 (Says GOD) what I will do with my vine 〈 … 〉 Shil p•nck down the hedges, that it tha• yet 〈 … 〉 break down the walls, that it may be trodden under foot:
whē he ••heath for the•• when he sendeth his ••essengers to c•l vpon vs for them but rather bring forth wylde grapes, that is to saye, sower workes, vnswete, vnsauery,
when he ••heath for the•• when he sends his ••essengers to c•l upon us for them but rather bring forth wild grapes, that is to say, sour works, unsweet, unsavoury,
if these doo not yet serue, he wil let vs lie wast, he wyll geue vs ouer, he wil turne away from vs, he wil dig & delue no more about vs, he will let vs alone,
if these do not yet serve, he will let us lie wast, he will give us over, he will turn away from us, he will dig & delve no more about us, he will let us alone,
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& vtterly destroy vs. But they that in this w••ld, liue not after GOD (but after the• own carnal liberty) perceiue not this great wrathe of God to wards them, yt he wil not digge,
& utterly destroy us But they that in this w••ld, live not After GOD (but After the• own carnal liberty) perceive not this great wrath of God to wards them, that he will not dig,
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But they take this for a great benef•• 〈 ◊ 〉 GOD to haue al their owne, libertie & so they like as carnal libertie were the true libertie of ye gospel.
But they take this for a great benef•• 〈 ◊ 〉 GOD to have all their own, liberty & so they like as carnal liberty were the true liberty of the gospel.
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But what was the end thereof. Their swete meate had soure sauce: euen whyles the meate was in their mouthes, the plage of GOD lighted vpon them, and sodainly they dyed.
But what was the end thereof. Their sweet meat had sour sauce: even whiles the meat was in their mouths, the plague of GOD lighted upon them, and suddenly they died.
& suffereth vs to runne headlonges into all vngodlines, and pleasures of thys worlde that we delite in, wout punishmente & aduersitie, it is a dredful token yt he loueth vs no lēger, that he careth no lēger for vs,
& suffers us to run headlongs into all ungodliness, and pleasures of this world that we delight in, wout punishment & adversity, it is a dreadful token that he loves us no longer, that he Careth no longer for us,
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As long as a mā doth proyne his vines, doth digge at the rootes, and doeth lay freshe yearth to them, he hath a mynde to them, he percepueth some token of fruitfulnes that may be recouered in thē:
As long as a man does proyne his vines, does dig At the roots, and doth lay fresh earth to them, he hath a mind to them, he percepueth Some token of fruitfulness that may be recovered in them:
but when that serueth not, & vpon that he ceaseth from correccion of hym, and suffereth him to do what he list himselfe, it is a signe that he intendeth to disinherite hym,
but when that serveth not, & upon that he ceases from correction of him, and suffers him to do what he list himself, it is a Signen that he intends to disinherit him,
& as long as he so doth:) so shoulde they moue vs to crye vpon GOD with al our heart, that we m•• not bee brought into that state, which doubtles is so sorowful,
& as long as he so does:) so should they move us to cry upon GOD with all our heart, that we m•• not be brought into that state, which doubtless is so sorrowful,
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For what deadly greif may a man suppose it is to be vnder the wrath of GOD to be forsaken of hym to haue his holy spirite the authoure of all goodnes, to be taken from him, to be brought to so vile a condytion, that he shalbe lefte mete for no better purpose,
For what deadly grief may a man suppose it is to be under the wrath of GOD to be forsaken of him to have his holy Spirit the author of all Goodness, to be taken from him, to be brought to so vile a condition, that he shall left meet for no better purpose,
but also the place recited last before of Esay, doeth meane the same, which she weth, yt GOD at length doth so forsake his vnfruitful vineyard, yt he wyl not onely suffre it to bryng furth wedes, briers,
but also the place recited last before of Isaiah, doth mean the same, which she weth, that GOD At length does so forsake his unfruitful vineyard, that he will not only suffer it to bring forth wedes, briers,
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So that they shalbe no lenger of his kingdome, they shalbe no leiger gouerned by his holy spirites they shalbe frustrated of the grace and benefites that they hadde,
So that they shall no longer of his Kingdom, they shall no leiger governed by his holy spirits they shall frustrated of the grace and benefits that they had,
Let vs beware therefore (good christyan people) lest that we, reiecting GODS woord, (by the whyche we obteine and reteine true faith in GOD ) be not at length cast of so farre, that we become as ye chyldren of infidelitie, which be of two sortes, farre dyuerse,
Let us beware Therefore (good christian people) lest that we, rejecting GOD'S word, (by the which we obtain and retain true faith in GOD) be not At length cast of so Far, that we become as you children of infidelity, which be of two sorts, Far diverse,
yea almost cleane contrary, and yet both bee verye farre from returning to GOD. The one forte, onelye waying their sinful & detestable liuing, with ye right iudgment & straightnes of GODS righteousenes, be so destitute of counsail,
yea almost clean contrary, and yet both be very Far from returning to GOD. The one fort, only weighing their sinful & detestable living, with you right judgement & straightness of GOD'S righteousenes, be so destitute of counsel,
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and be so comfortles, (as all they must nedes be, from whom the spirite of counsayl and comfort is gone) that they will not be perswaded in their hertes,
and be so comfortless, (as all they must needs be, from whom the Spirit of counsel and Comfort is gone) that they will not be persuaded in their herts,
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trusting that although they cōtinue in their sinful and detestable liuinge neuer so longe, yet that GOD at the ende of their lyte, wil shewe hys mercy vpon them,
trusting that although they continue in their sinful and detestable living never so long, yet that GOD At the end of their Light, will show his mercy upon them,
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as touching any hope that may be in themselues) soo if they woulde constantly beleue, that GODS mercy is the remedye appoynted agaynst such despayre and distrust, not onely for them but generally for al that be forye and truely repentant,
as touching any hope that may be in themselves) so if they would constantly believe, that GOD'S mercy is the remedy appointed against such despair and distrust, not only for them but generally for all that be forye and truly repentant,
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and enter into the porte or hauen of sauegarde, into the which whosoeuer doth come, be they defore time neuer so wicked, they shalbe oute of daunger of euerlasting damnation, as GOD by Ezechiel saith:
and enter into the port or Haven of safeguard, into the which whosoever does come, be they defore time never so wicked, they shall out of danger of everlasting damnation, as GOD by Ezechiel Says:
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The other, as they be ready to beleue GODS promises so they shuld be as ready to beleue the threatninges of GOD: aswel they should beleue the lawe as the gospell:
The other, as they be ready to believe GOD'S promises so they should be as ready to believe the threatenings of GOD: aswell they should believe the law as the gospel:
And the sinners that continue in theyr wicked lyuyng, ought to thynke ▪ that the promises of Goddes mercy and the Gospel, perteyne not vnto them, beynge in that state:
And the Sinners that continue in their wicked living, ought to think ▪ that the promises of Goddess mercy and the Gospel, pertain not unto them, being in that state:
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but onely the lawe, and those scriptures, whiche conteine the wrathe, and indignation of GOD, and his threateninges, whiche should certifie them, that as they do ouer boldely presume of GODS mercye, & liue dissolutely:
but only the law, and those Scriptures, which contain the wrath, and Indignation of GOD, and his threatenings, which should certify them, that as they do over boldly presume of GOD'S mercy, & live dissolutely:
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so doth GOD •tyl more and more withdrawe his mercy from them, and he is so prouoked therby to wrathe at lengthe, that he destroieth suche presumers many tymes soday•lye.
so does GOD •tyl more and more withdraw his mercy from them, and he is so provoked thereby to wrath At length, that he Destroyeth such presumers many times soday•lye.
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for GOD, which hath promysed his mercy to them that bee truely repentaunte, (althoughe it be at the latter ende) hath not promised to the presumtuous sinner, eyther that he shal haue longe lyfe,
for GOD, which hath promised his mercy to them that be truly Repentance, (although it be At the latter end) hath not promised to the presumptuous sinner, either that he shall have long life,
let vs not put of, from day to daye, for so daynly shall hys wrath come ▪ and in tyme of veng••nce he wyll destroy the wicked. Let vs therfore turne betymes:
let us not put of, from day to day, for so daynly shall his wrath come ▪ and in time of veng••nce he will destroy the wicked. Let us Therefore turn betimes:
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for hys holye names sake, for hys promyse sake, for his trueth and mercyes sake, promised to all faythful beleuers in Iesus Christe, his onely naturall sonne.
for his holy names sake, for his promise sake, for his truth and Mercies sake, promised to all faithful believers in Iesus Christ, his only natural son.
and is there withall well pampered and fedde? There be other menne, whome thys worlde doth not so greatly• laugh vpon ▪ but rather bere and oppresse with pouertie, syckenesse,
and is there withal well pampered and fed? There be other men, whom this world does not so greatly• laugh upon ▪ but rather bear and oppress with poverty, sickness,
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or some other aduersitie, yet they doo feare death, partely• because the fleshe abhorreth naturally his owne sorowfull dissolution, whiche death doth threaten vnto them,
or Some other adversity, yet they do Fear death, partely• Because the Flesh abhorreth naturally his own sorrowful dissolution, which death does threaten unto them,
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and that is, the state & condition wherunto at the laste ende, death bringeth al them that haue theyr heartes fixed vpō this world, without repentance and amendment.
and that is, the state & condition whereunto At the laste end, death brings all them that have their hearts fixed upon this world, without Repentance and amendment.
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And it is not only the losse for euer of all these eternall pleasures, but also it is the condemnation, both of body and soule, (without eyther appellation,
And it is not only the loss for ever of all these Eternal pleasures, but also it is the condemnation, both of body and soul, (without either appellation,
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Vnto this state death sente the vnmerciful and vngodly ryche man (that Luke speaketh of in his gospel, ) who liuinge in al wealthe and pleasure in this worlde,
Unto this state death sent the unmerciful and ungodly rich man (that Lycia speaks of in his gospel,) who living in all wealth and pleasure in this world,
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But the vnmerciful riche man descended doune into hel, & beinge in tormentes, he cried for comforte, complaininge of the intollerable payne that he suffered in ye flame of fyre, but it was to late.
But the unmerciful rich man descended down into hell, & being in torments, he cried for Comfort, complaining of the intolerable pain that he suffered in you flame of fire, but it was to late.
But (euerlastynge thankes bee to almyghtye God for euer) there is neuer one of al these causes, no nor yet they altogether that can make a true Christian man altayde to dye (which is ye very membre of CHRIST, the 〈 ◊ 〉 of the holy gost, the son of God,
But (everlasting thanks be to almighty God for ever) there is never one of all these Causes, no nor yet they altogether that can make a true Christian man altayde to die (which is the very member of CHRIST, the 〈 ◊ 〉 of the holy ghost, the son of God,
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& the very inherit ours of the euerlasting kingdom of heauen:) but play••• contrary, be conceiueth great and many causes, vndoubtedlye grounded vpon the infallible and euerlastynge trueth of the worde of GOD, whiche moue him, not only to put away the feare of bodely death,
& the very inherit ours of the everlasting Kingdom of heaven:) but play••• contrary, be conceiveth great and many Causes, undoubtedly grounded upon the infallible and everlasting truth of the word of GOD, which move him, not only to put away the Fear of bodily death,
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but also for the manyfolde benefyttes and synguler commodities, which ensue vnto euerye faythful person, by reason of the same, to wyshe, desyre, and long heartely for it.
but also for the manifold benefyttes and singular commodities, which ensue unto every faithful person, by reason of the same, to wish, desire, and long heartily for it.
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and sorowes, myseries, and wretchednesse of this worlde, and the very entry into reste, and a begynnyng of euerlasting ioye, a tastyng of heauenlye pleasures,
and sorrows, miseries, and wretchedness of this world, and the very entry into rest, and a beginning of everlasting joy, a tasting of heavenly pleasures,
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And we ought to beleue, that death being slayne by CHRIST cannot kepe any manne, that stedfastlye trusteth in CHRISTE, vnder his perpetual tiranny & subiectiō,
And we ought to believe, that death being slain by CHRIST cannot keep any man, that steadfastly Trusteth in CHRIST, under his perpetual tyranny & subjection,
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And to comfort all Christen persones herein, holy Scripture calleth this bodely death a slepe, wherin mans senses be (as it were) taken from hym for a season,
And to Comfort all christian Persons herein, holy Scripture calls this bodily death a sleep, wherein men Senses be (as it were) taken from him for a season,
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So, although wee haue our soules seperated frome our bodyes for a season, yet at the generall resurrection, we shalbe more freshe, beautifull and perfecte, then we be now.
So, although we have our Souls separated from our bodies for a season, yet At the general resurrection, we shall more fresh, beautiful and perfect, then we be now.
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Thus is this bodely death, a doore or entring vnto life, & therefore not so muche dreadful, (if it be rightly considered) as it is comfortable, not a mischief,
Thus is this bodily death, a door or entering unto life, & Therefore not so much dreadful, (if it be rightly considered) as it is comfortable, not a mischief,
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S. Paule also sayth, that CHRISTE is ordeyned and made of God, our righteousnes, oure holynes and redemption, to the intente that he whyche will glory, should glory in the LORDE. S. Paul did contemne,
S. Paul also say, that CHRIST is ordained and made of God, our righteousness, our holiness and redemption, to the intent that he which will glory, should glory in the LORD. S. Paul did contemn,
and set litle by al other thinges, esteming them as dunge whiche before he had in very greate pryce, that he might be founde in CHRIST, to haue euerlastinge life, true holynes, righteousnes and redemption.
and Set little by all other things, esteeming them as dung which before he had in very great price, that he might be found in CHRIST, to have everlasting life, true holiness, righteousness and redemption.
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For death cannot depriue thē of Iesu Christ, nor any sinne can condemne thē that are graffed surely in him, which is their only ioy, treasure, & lyfe.
For death cannot deprive them of Iesu christ, nor any sin can condemn them that Are graffed surely in him, which is their only joy, treasure, & life.
These be S. Paules wordes in effect, wherby we may perceiue, that the life in this world, is resēbled & lykened to a pilgrimage, in a straunge countrey, farre from god:
These be S. Paul's words in Effect, whereby we may perceive, that the life in this world, is resembled & likened to a pilgrimage, in a strange country, Far from god:
& pyned with hunger? dyd not death hyghly prosite and promote hym? Which by the ministery of Angels, sent hym vnto Abrahams bosome, a place of rest, ioy and heauenly consolation.
& pined with hunger? did not death highly prosite and promote him? Which by the Ministry of Angels, sent him unto Abrahams bosom, a place of rest, joy and heavenly consolation.
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Let vs thinke none other (good Christen people) but Christ hath prepared and made ready before the same ioy and felicitie for vs, that he prepared for Lazarus & the thiefe.
Let us think none other (good christian people) but christ hath prepared and made ready before the same joy and felicity for us, that he prepared for Lazarus & the thief.
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Thus I trust euery christen māperceiueth by the infaflible or vndeceauable word of God, yt bodely death cannot harme nor hynder thē that truly beleue in Christ,
Thus I trust every christian mamperceiueth by the infaflible or vndeceauable word of God, that bodily death cannot harm nor hinder them that truly believe in christ,
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But true faith in Gods promises, and regarde of the paynes & panges, which Christ vpon the crosse suffered for vs miserable sinners, with consideracion of the ioye & euerlastynge lyfe to come in heauē, wil mitigate & asswage lesse those paines,
But true faith in God's promises, and regard of the pains & pangs, which christ upon the cross suffered for us miserable Sinners, with consideration of the joy & everlasting life to come in heaven, will mitigate & assuage less those pains,
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or what soeuer dolorous paynes we suffer, eyther before or with death, be nothing els in christen men but the rodde of our heauenly & louyng father, wherwith he mercifully correcteth vs, eyther to trye and declare the faith of his pacient children, yt they may be found laudable, glorious,
or what soever dolorous pains we suffer, either before or with death, be nothing Else in christian men but the rod of our heavenly & loving father, wherewith he mercifully Correcteth us, either to try and declare the faith of his patient children, that they may be found laudable, glorious,
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nor payne of death, but wyllyngly conforming and framyng his wyll to his fathers wyll, most paciently suffered the most shamefull and paynefull death of the crosse, beinge innocent and harmelesse.
nor pain of death, but willingly conforming and framing his will to his Father's will, most patiently suffered the most shameful and painful death of the cross, being innocent and harmless.
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and consydre that Christ suffered all his paynefull passion by sinners, and for synners: and then we shall with pacience, and the more easelye, suffer such sorowes and paynes, when they come.
and Consider that christ suffered all his painful passion by Sinners, and for Sinners: and then we shall with patience, and the more Easily, suffer such sorrows and pains, when they come.
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What chylde is that (sayth Saint Paule) whom the father loueth, and doeth not chastice? If ye be without Goddes correction, (which al his welbeloued and true children haue) then be you but bastardes smally regarged of god, and not his true chyldren.
What child is that (say Saint Paul) whom the father loves, and doth not chastise? If you be without Goddess correction, (which all his well-beloved and true children have) then be you but bastards smally regarged of god, and not his true children.
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and reuerentlye take theyr correction, shall we not muche more be in subiection to God oure spirituall father, by whom we shall haue euerlastyng lyfe? And our carnal fathers sometyme correct vs,
and reverently take their correction, shall we not much more be in subjection to God our spiritual father, by whom we shall have everlasting life? And our carnal Father's sometime correct us,
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If then these sorowes, diseases & sickenesses, and also death it selfe, be nothing els but our heauenlye fathers rod, wherby he certitieth vs of his loue & gracious fauour, wherby he trieth and purifieth vs, wherby he geueth vnto vs holynes,
If then these sorrows, diseases & Sicknesses, and also death it self, be nothing Else but our heavenly Father's rod, whereby he certitieth us of his love & gracious favour, whereby he trieth and Purifieth us, whereby he Giveth unto us holiness,
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but rather contrarywyse, theyr Godly conuersation in this lyfe & beliefe in Christ, cleauyng continually to his merites, should make thē to long sore after that lyfe, that remaineth for them vndoubtedly after this bodely death.
but rather contrariwise, their Godly Conversation in this life & belief in christ, cleaving continually to his merits, should make them to long soar After that life, that remains for them undoubtedly After this bodily death.
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Saint Paule wisheth vnto the Ephesians, that God the father of glory woulde geue vnto them the spirite of wisdome & reuelation, that the eyes of theyr heartes myght geue lyght to knowe hym,
Saint Paul wishes unto the Ephesians, that God the father of glory would give unto them the Spirit of Wisdom & Revelation, that the eyes of their hearts might give Light to know him,
Now, the holy fathers of the olde lawe, and all faithfull & righteous men, which departed before our sauiour Christes ascention into heauē, dyd by death depart from troubles vnto rest, frō the handes of their enemies into the handes of God, from sorowes and sickenesses vnto ioyful refreshing into Abrahams bosome, a place of all comforte and consolation, as scriptures do plainely by manifest wordes testifie. The boke of wisedome saith:
Now, the holy Father's of the old law, and all faithful & righteous men, which departed before our Saviour Christ's Ascension into heaven, did by death depart from Troubles unto rest, from the hands of their enemies into the hands of God, from sorrows and Sicknesses unto joyful refreshing into Abrahams bosom, a place of all Comfort and consolation, as Scriptures do plainly by manifest words testify. The book of Wisdom Says:
Sainct Stephin, when he was stoned to death, euen in the middest of his tormentes, what was his minde moste vpon? When he was ful of the holy gost, (saieth holy scripture) hauing his eies lifted vp into heauen, he sawe the glory of god,
Saint Stephen, when he was stoned to death, even in the midst of his torments, what was his mind most upon? When he was full of the holy ghost, (Saith holy scripture) having his eyes lifted up into heaven, he saw the glory of god,
And doeth not our sauiour say playnly in S. Iohns gospel? Verely, verely, I say vnto you, he that heareth my worde and beleueth on him that sēt me, hath euerlasting life,
And doth not our Saviour say plainly in S. Iohns gospel? Verily, verily, I say unto you, he that hears my word and Believeth on him that sent me, hath everlasting life,
Holy Simeon, after that he had his heartes desier in seing our sauiour that he euer longed for al his life, he embraced or toke him in his armes, and said:
Holy Simeon, After that he had his hearts desire in sing our Saviour that he ever longed for all his life, he embraced or took him in his arms, and said:
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It is trueth therfore, that the death of the righteous is called peace, and the benefite of the Lord, as the churche saieth in the name of the righteous departed out of this world:
It is truth Therefore, that the death of the righteous is called peace, and the benefit of the Lord, as the Church Saith in the name of the righteous departed out of this world:
and nor laye vp our treasures in earth, where ruste and mothes corrupt it, which rust (as S. Iames sayeth) shall beare witnesse agaynst vs at the great day, cōdemie vs,
and nor say up our treasures in earth, where rust and moths corrupt it, which rust (as S. James Saith) shall bear witness against us At the great day, condemie us,
Let vs beware therfore (as we tēder our owne wealth) that we be not in the number of those miserable couetousse and wretched menne, whiche S. Iames byddeth mourne and lament,
Let us beware Therefore (as we tender our own wealth) that we be not in the number of those miserable couetousse and wretched men, which S. James biddeth mourn and lament,
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Let vs so wisely order our goodes and possessions, committed vnto vs here by god for a season, that we may truely heare and obeye thys commaundemente of our sauioure Chryste:
Let us so wisely order our goods and possessions, committed unto us Here by god for a season, that we may truly hear and obey this Commandment of our Saviour Christ:
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He commaunded thē not, to make them riche frendes, to gette highe dignities, and worldly promotions, to geue greate giftes to ryche men that haue no nede therof,
He commanded them not, to make them rich Friends, to get high dignities, and worldly promotions, to give great Gifts to rich men that have no need thereof,
they shall receyue them that doe good vnto them, into euerlasting houses: not that mē shalbe ourrewarders for our wel doyng, but that Chryst wil rewarde vs,
they shall receive them that do good unto them, into everlasting houses: not that men shall ourrewarders for our well doing, but that Christ will reward us,
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so theyr relyefe, succoure and helpe, he taketh for hys succoure, relyefe, and helpe, and wyll asmuche thanke vs and rewarde vs for oure goodnes shewed to them,
so their relyefe, succour and help, he Takes for his succour, relyefe, and help, and will asmuch thank us and reward us for our Goodness showed to them,
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but let vs study daily and diligently to shew oure selues to be the true honourers & louers of god, by kepinge of his commaundementes, by doing of good dedes vnto our nedy neighbours releuing by all meanes that we can, their pouertie with oure aboundaunce,
but let us study daily and diligently to show our selves to be the true honourers & lovers of god, by keeping of his Commandments, by doing of good Deeds unto our needy neighbours releuing by all means that we can, their poverty with our abundance,
considering also the manifold sorowes and daungerous deceites of this world on euery side, ye intollerable pride, couetousnes and lechery, in time of prosperitie:
considering also the manifold sorrows and dangerous Deceits of this world on every side, you intolerable pride, covetousness and lechery, in time of Prosperity:
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the impaciente murmuring of them that bee worldlye, in time of aduersitie, whiche cease not to withdrawe and plucke vs from God, oure sauioure Christe, from oure life, wealth, or euerlastynge ioye and saluacion:
the impaciente murmuring of them that be worldly, in time of adversity, which cease not to withdraw and pluck us from God, our Saviour Christ, from our life, wealth, or everlasting joy and salvation:
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considering also the innumerable assoultes, of oure gostly enemie the deuil with al hys fierie dartes of ambicion, pride, lechecie, vaine glory enuie, malice, detraccion or backebiting, with other his innumerable deceites, engynes and snares, whereby he goeth busely aboute to catche all menne vnder his dominion, euer like a roringe Lyon, by all meanes searchynge whom he maye deuoure:
considering also the innumerable assoultes, of our ghostly enemy the Devil with all his fiery darts of ambition, pride, lechecie, vain glory envy, malice, detraction or backbiting, with other his innumerable Deceits, Engines and snares, whereby he Goes busily about to catch all men under his dominion, ever like a roaring lion, by all means searching whom he may devour:
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the faythfull Christian manne, whiche considereth all these miseries, perilles, and incommodities, (whereunto he is subiecie so longe as he here lyueth vpon earth and on the other parte, consydereth that blessed and comfortable state of the heauenlye life to cōe,
the faithful Christian man, which Considereth all these misery's, perils, and incommodities, (whereunto he is subiecie so long as he Here liveth upon earth and on the other part, Considereth that blessed and comfortable state of the heavenly life to come,
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and the swete condicion of them that departe in the Lorde, howe they are deliuered from the continuall encoumbraunces of their mortal and sinnefull body from all the malyce, craftes and deceytes of thys worlde, from all the assaultes of theyr ghostelye enemye the deuill, to lyue in peace, reste and endelesse quietnesse, to liue in the felowshyppe of innumerable Aungels,
and the sweet condition of them that depart in the Lord, how they Are Delivered from the continual encoumbraunces of their Mortal and sinful body from all the malice, crafts and Deceits of this world, from all the assaults of their ghostly enemy the Devil, to live in peace, rest and endless quietness, to live in the felowshyppe of innumerable Angels,
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and with the congregacion of perfecte iuste menne, as Patriarches, Prophetes, Martires and confessors: and finallye, vnto presence of almightie GOD, and oure sauioure Iesus Chryste.
and with the congregation of perfect just men, as Patriarchs, prophets, Martyrs and Confessors: and finally, unto presence of almighty GOD, and our Saviour Iesus Christ.
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shal not only be withoute feare of bodelye death, when it commeth, but certainely (as Saincte Paule did) so shal he gladly (according to gods will, and when it pleaseth god to call hym out of this life) greatly desier in his heart, that he may be rid fromal these occasiōs of euil,
shall not only be without Fear of bodily death, when it comes, but Certainly (as Saint Paul did) so shall he gladly (according to God's will, and when it Pleases god to call him out of this life) greatly desire in his heart, that he may be rid fromal these occasions of evil,
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And manne hymselfe also hath all his partes, both wythin and wythoute, as soule, hearte, mynde, memorye, vnderstandyng, reason, speache, wyth all and synguler corporall members of hys badye, in a profitable, necessarye and pleasaunce or•••.
And man himself also hath all his parts, both within and without, as soul, heart, mind, memory, understanding, reason, speech, with all and singular corporal members of his badye, in a profitable, necessary and pleasance or•••.
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so yt in all thinges is to bee lauded and praised the goodly order of god wythoute the whiche, no house, no citie, no common wealth can continue and indure or laste.
so that in all things is to be lauded and praised the goodly order of god without the which, no house, no City, no Common wealth can continue and endure or laste.
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Take away kinges, princes, rulers, magistrates iudges, and such estates of gods order, no man shall ride or go by the high waye vnrobbed, no man shall slepe in his own house or bed vnkilled, no man shall kepe hys wyfe, children & possessions in quietnes:
Take away Kings, Princes, Rulers, Magistrates judges, and such estates of God's order, no man shall ride or go by the high Way unrobbed, no man shall sleep in his own house or Bed unkilled, no man shall keep his wife, children & possessions in quietness:
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But blessed be god, that we in thys realme of England fele not the horible calamities, miseryes & wretche dues, whiche al they vndoubtedly fele and suffer, yt lacke this godly ordre.
But blessed be god, that we in this realm of England feel not the horrible calamities, miseries & wretch dues, which all they undoubtedly feel and suffer, that lack this godly ordre.
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God hath sent vs his hygh gyft, oure moste dere soueraigne Lady Quene Elizabeth, with godly, wise and honourable coūsaile, with other superiors & inferiors in a beautiful order & goodly.
God hath sent us his high gift, our most dear sovereign Lady Queen Elizabeth, with godly, wise and honourable counsel, with other superiors & inferiors in a beautiful order & goodly.
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for almightie god is the onelye authour and prouider of this forenamed state and ordre, as it is written of god, in the boke of the Prouerbes: through me kinges do reigne:
for almighty god is the only author and provider of this forenamed state and ordre, as it is written of god, in the book of the Proverbs: through me Kings do Reign:
Here is also well to bee considered & remembred, that this good ordre is appointed of gods wisedom, fauour & loue, specially for them that loue god, & therfore he saith:
Here is also well to be considered & remembered, that this good ordre is appointed of God's Wisdom, favour & love, specially for them that love god, & Therefore he Says:
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Also in the boke of wisedom we may euidently learne, that a kinges power, authoritie and strength, is a great benefite of god geuen of his great mercye, to the comfort of our great misery.
Also in the book of Wisdom we may evidently Learn, that a Kings power, Authority and strength, is a great benefit of god given of his great mercy, to the Comfort of our great misery.
Let vs learne also here by ye īfallible & vndeceauable word of god, yt kīges & other supreme & higher officers, are ordeined of god, who is most highest,
Let us Learn also Here by you infallible & vndeceauable word of god, that Kings & other supreme & higher Officers, Are ordained of god, who is most highest,
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& therfore thei are here diligētly taught to apply & geue thēselfes, to knowledg & wisedome, necessary for the ordringe of gods people, to their gouernaunce committed or whom to gouerne thei are charged of god.
& Therefore they Are Here diligently taught to apply & give themselves, to knowledge & Wisdom, necessary for the ordering of God's people, to their governance committed or whom to govern they Are charged of god.
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But this sentence we must vnderstād, to perteine also vnto the magistrates, which doe exercise goddes roume in iudgement and punishing by good & godly lawes, here in earth.
But this sentence we must understand, to pertain also unto the Magistrates, which do exercise God's room in judgement and punishing by good & godly laws, Here in earth.
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whosoeuer therfore whithstandeth ye power, whithstādeth ye ordinaūce of god, but they yt resist or are agaist shal receiue to thēselues dānaciō:
whosoever Therefore whithstandeth you power, whithstandeth you Ordinance of god, but they that resist or Are aghast shall receive to themselves damnation:
Chriso.) do owe of boūden duety and euen in conscience, obediēce, submission and subieccion, too the high powers, whiche be sett in auctoritie by god,
Christ.) do owe of bounden duty and even in conscience, Obedience, submission and subjection, too the high Powers, which be Set in Authority by god,
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for asmuch as they be gods liuetenauntes, Gods presidentes, Gods officers, gods commissioners, gods iudges, ordeined of god himself, of whom onely they haue al their power, and al their auctoritie. And the same. s.
for as as they be God's liuetenauntes, God's Presidents, God's Officers, God's commissioners, God's judges, ordained of god himself, of whom only they have all their power, and all their Authority. And the same. s.
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FOrasmuche as god hath created and disposed all thinges in a comelie ordre, we haue bene taught in the first part of this sermon, cōcerning good ordre & obediēce, yt we also ought in all common welthes, to obserue and kepe a dewe ordre,
Forasmuch as god hath created and disposed all things in a comely ordre, we have be taught in the First part of this sermon, Concerning good ordre & Obedience, that we also ought in all Common wealths, to observe and keep a dew ordre,
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And here (good people) let al marke diligently, that it is not lawful for inferiours & subiectes, ī any case to resist or stāde against ye superior powers: for. s.
And Here (good people) let all mark diligently, that it is not lawful for inferiors & Subjects, in any case to resist or stand against you superior Powers: for. s.
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We reade oft, that they paciently suffered all troubles, veracions, slaūders, pangues and paines, and death it selfe obedientlye, without tumulte or resistence.
We read oft, that they patiently suffered all Troubles, veracions, slanders, pangs and pains, and death it self obediently, without tumult or resistance.
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And therfore it is not lawfull for their subiectes, by force to wtstāde thē, although they abuse their power much lesse then, it is lawful for subiectes to wtstande their godly & christian princes, whiche do not abuse their aucthoritie,
And Therefore it is not lawful for their Subjects, by force to wtstande them, although they abuse their power much less then, it is lawful for Subjects to wtstande their godly & christian Princes, which do not abuse their Authority,
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And that Dauid might haue killed his enemy king Saule, it is euidētly proued, in the firste boke of the kinges, both by the cutting of the lappe of Saules garment,
And that David might have killed his enemy King Saule, it is evidently proved, in the First book of the Kings, both by the cutting of the lap of Saul's garment,
and moste vnkind king Saule did persecute poore Dauid, god didde againe geue king Saule into Dauides handes, by castinge of kinge Saule and his whole armye, into a deade sleepe:
and most unkind King Saule did persecute poor David, god did again give King Saule into David's hands, by casting of King Saule and his Whole army, into a dead sleep:
He durste not for offending god & his own conscience, (although he had occasion and oportunitie) once lay his handes vpon gods high officer ye king, whō he did know to be a person reserued & kept (for his office sake) only to gods punishmēt & iudgemēt.
He durst not for offending god & his own conscience, (although he had occasion and opportunity) once lay his hands upon God's high officer you King, whom he did know to be a person reserved & kept (for his office sake) only to God's punishment & judgement.
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Dauid (being named in scripture a man after gods own heart) geueth a generall rule & lesson to al subiectes in the world, not to withstand their liege lord & king, not to take a sweord by their priuate authoritie against their king, gods anoynted, who only beareth the sworde by gods auctoritie for the maintenance of the good,
David (being nam in scripture a man After God's own heart) Giveth a general Rule & Lesson to all Subjects in the world, not to withstand their liege lord & King, not to take a sword by their private Authority against their King, God's anointed, who only bears the sword by God's Authority for the maintenance of the good,
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Whē an Amalēchite, by kinge Saules own consent & cōmaūdemēt, had killed kinge Saul, he went to Dauid, supposing to haue hadde great thāke for his message, yt he had killed Dauids deadli enemye,
When an Amalemchite, by King Saul's own consent & Commandment, had killed King Saul, he went to David, supposing to have had great thank for his message, that he had killed David deadli enemy,
But godly Dauid was so far frō reioising at these newes, that immediatly & forthwt he rēt his clothes of his backe, he mourned & wept, & said to the messenger:
But godly David was so Far from rejoicing At these news, that immediately & forthwith he rend his clothes of his back, he mourned & wept, & said to the Messenger:
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how is it that thou wast not afraid, to lay thy handes on the lordes anointed to destroy him? And by & by Dauid made one of his seruaūtes to kil ye messēger, saying:
how is it that thou wast not afraid, to lay thy hands on the Lords anointed to destroy him? And by & by David made one of his Servants to kill you Messenger, saying:
for subiectes to make any murmuring, rebellion, resistence or wtstāding, cōmociō, or insurrectiō againste their moste dere and most dreade souereinge Lorde & king, ordeyned and appoynted of Goddes goodnes,
for Subjects to make any murmuring, rebellion, resistance or withstanding, commotion, or insurrection against their most dear and most dread souereinge Lord & King, ordained and appointed of Goddess Goodness,
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YE haue heard before in this sermō of good ordre & obedience, manifestly proued bothe by scriptures & examples, that al subiectes are boundē to obey their magistrates,
you have herd before in this sermon of good ordre & Obedience, manifestly proved both by Scriptures & Examples, that all Subjects Are bounden to obey their Magistrates,
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Therfore let vs al feare the moste detestable vice of rebellion, euer knowing and remembring, that he yt resisteth or wt standeth cōmon authoritie, resisteth or wt stādeth god & his ordinaunce,
Therefore let us all Fear the most detestable vice of rebellion, ever knowing and remembering, that he that Resisteth or with Stands Common Authority, Resisteth or with Stands god & his Ordinance,
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and so streightly punisheth rebellion, and disobedience to ye same) to be meant in any cōditiō of ye pretensed or coloured power of ye Bishop of Rome.
and so streightly Punisheth rebellion, and disobedience to you same) to be meant in any condition of the pretenced or coloured power of you Bishop of Rome.
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& ye authoritie of gods annointed kinges, & of their officers appointed vnder thē. And concerning ye vsurped power of the Bishop of Rome, whiche he most wrongfully challēgeth,
& you Authority of God's anointed Kings, & of their Officers appointed under them. And Concerning the usurped power of the Bishop of Rome, which he most wrongfully Challengeth,
but ye bishop of R•me teacheth yt thei yt are vnder him, •r fre frō al burdēs & charges of ye cōmō wealth & obediēce towardes their prince, most clearly against Christes doctrine an d. s. Peters.
but you bishop of R•me Teaches that they that Are under him, •r from from all burdens & charges of you Common wealth & Obedience towards their Prince, most clearly against Christ's Doctrine an worser. s. Peter's.
And also we read, yt the holy virgin Mary, mother to our sauiour Christe, & Ioseph, who was taken for his father, at ye Emperours cōmaundement, went to the citie of Dauid,
And also we read, that the holy Virgae Marry, mother to our Saviour Christ, & Ioseph, who was taken for his father, At the emperors Commandment, went to the City of David,
yet she gladly without any excuse or grudging (for conscience sake) did take that cold & foule winter iourney, being in ye meane seasō so pore, yt she lay in ye stable,
yet she gladly without any excuse or grudging (for conscience sake) did take that cold & foul winter journey, being in you mean season so poor, that she lay in you stable,
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Thus we learne by the worde of god, to yelde to oure kyng, that is dewe to our king, that is honor, obedience, paimentes of dewe taxes, customes, tributes, subsidies, loue and feare.
Thus we Learn by the word of god, to yield to our King, that is dew to our King, that is honour, Obedience, payments of dew Taxes, customs, Tributes, subsidies, love and Fear.
Let vs praye for thē, that thei maye haue gods fauoure, and gods protection. Let vs pray, that they maye euer in all thinges haue God before their eies.
Let us pray for them, that they may have God's favour, and God's protection. Let us pray, that they may ever in all things have God before their eyes.
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Let vs praye, that they may haue wisedom, strength, iustice, clemencie, zeale to gods glory, to gods verytie, to Christian soules, and to the common wealth.
Let us pray, that they may have Wisdom, strength, Justice, clemency, zeal to God's glory, to God's verytie, to Christian Souls, and to the Common wealth.
Let vs praye, that they maye rightly vse theyr sweorde and authoritie, for the maintenaunce & defence of the catholique fayth couteyned in holye Scripture,
Let us pray, that they may rightly use their sword and Authority, for the maintenance & defence of the catholic faith couteyned in holy Scripture,
Let vs praye, that they maye faithfully folowe the most faithful kings and Capitaynes in the Bible, Dauid, Ezechias, Iosias, and Moses, with suche other.
Let us pray, that they may faithfully follow the most faithful Kings and Captains in the bible, David, Hezekiah, Iosias, and Moses, with such other.
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and after this life, we shall enioye a better life, rest, peace, and the euerlasting blesse of heauē, which he graunt vs all, yt was obedient for vs al,
and After this life, we shall enjoy a better life, rest, peace, and the everlasting bless of heaven, which he grant us all, that was obedient for us all,
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ALthough there want not (good christian people) greate swarmes of vices worthy to be rebuked (vnto suche decaye is true godlynes and vertuous liuynge nowe come:) yet aboue other vyces, ye outragions seas of adultery or breaking of wedlocke) whoredome, fornication,
ALthough there want not (good christian people) great swarms of vices worthy to be rebuked (unto such decay is true godliness and virtuous living now come:) yet above other vices, you outragions Seas of adultery or breaking of wedlock) whoredom, fornication,
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& vncleannesse, haue not onely braste in, but also ouerflowed almost ye whole world, vnto ye great dishonor of God, ye excedinge infamye of ye name of Christe, ye notable decaie of true religion,
& uncleanness, have not only braste in, but also overflowed almost the Whole world, unto the great dishonour of God, you exceeding infamy of the name of Christ, you notable decay of true Religion,
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And that ye maie perceiue, that fornication and whoredome are (in the sighte of god) most abhominable sinnes, ye shall call to remembraunce this cōmaundemente of god:
And that you may perceive, that fornication and whoredom Are (in the sight of god) most abominable Sins, you shall call to remembrance this Commandment of god:
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yu shalt not commit adultery, by ye which word adultery, although it be proprely vnderstād, of ye vn laweful cōmirtion or ioyning together of a maryed man with any womā beside his wife,
thou shalt not commit adultery, by you which word adultery, although it be properly understand, of you vn lawful commirtion or joining together of a married man with any woman beside his wife,
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Here our sauiore Christ, doth not only confyrme and stablishe the law agaynst adulterye, geuen in the olde Testamente of God the father, by hys seruaunt Moses,
Here our sauiore christ, does not only confirm and establish the law against adultery, given in the old Testament of God the father, by his servant Moses,
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But he also (condemning the grosse interpretacyon of the Scribes and Phariseis, which taught that the aforesaide commaundement onely required to abstayne from the outwarde adultery,
But he also (condemning the gross Interpretation of the Scribes and Pharisees, which taught that the aforesaid Commandment only required to abstain from the outward adultery,
and not from the filthye desires and vnpure lustes,) teacheth vs an exacte and full perfection of puritie and clennes of life, bothe to keepe oure bodies vndefyled,
and not from the filthy Desires and unpure lusts,) Teaches us an exact and full perfection of purity and cleanness of life, both to keep our bodies undefiled,
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May a seruaunte do what he will in anye thyng, hauinge a commaundemente of hys master to the contrary? Is not Christ our master? Are not we hys seruauntes? How then may we neglect our masters wil and pleasure,
May a servant do what he will in any thing, having a Commandment of his master to the contrary? Is not christ our master? are not we his Servants? How then may we neglect our Masters will and pleasure,
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Agayne in the gospell of Saincte Iohn, when the womanne taken in adulterye, was broughte vnto Christe, sayde not he vnto her? Goe thy waye and sinne no more.
Again in the gospel of Saint John, when the woman taken in adultery, was brought unto Christ, said not he unto her? Go thy Way and sin no more.
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Iohn Baptist would neuer haue rebuked kinge Herode, for takinge hys brothers wife, but he tolde him playnely, that it was not lawful for him to take his brothers wife.
John Baptist would never have rebuked King Herod, for taking his Brother's wife, but he told him plainly, that it was not lawful for him to take his Brother's wife.
But he woulde rather suffer deathe (then see God so dishonored, by the breakinge of his holy precept or cōmaundemēt) thē to suffer whoredom to be vnrebuked, euē in a king.
But he would rather suffer death (then see God so dishonoured, by the breaking of his holy precept or Commandment) them to suffer whoredom to be unrebuked, even in a King.
If whordom had been but a pastime, a daliaūce, & a thing not to be passed of (as many coumpt it now a daies,) truely Iohn had bene more then twise madde,
If whoredom had been but a pastime, a dalliance, & a thing not to be passed of (as many count it now a days,) truly John had be more then twice mad,
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Furthermore, in the actes of the Apostles we reade that when the Apostles and elders, with the whole congregacion, were gathered together to pacyfye ye hertes of the faithful dwelling at Antioche, (which wer disquieted through the false doctrine of certain Iewish preachers) they sent worde to the brethren, that it semed good to the holye ghoste, and to them.
Furthermore, in the acts of the Apostles we read that when the Apostles and Elders, with the Whole congregation, were gathered together to pacyfye you herts of the faithful Dwelling At Antioch, (which were disquieted through the false Doctrine of certain Jewish Preachers) they sent word to the brothers, that it seemed good to the holy ghost, and to them.
It is therfore necessary, by the determination and consente of the holy ghost, and the apostles and elders, with the whole congregacion, that as from Idolatrye and superstytion,
It is Therefore necessary, by the determination and consent of the holy ghost, and the Apostles and Elders, with the Whole congregation, that as from Idolatry and superstytion,
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Nowe where are those people, which so lightly esteme breaking of wedlocke, whoredome, fornication and adultery? It is necessary, sayeth the holy ghoste, the blessed apostles, the elders, with the whole congregacion of Christe:
Now where Are those people, which so lightly esteem breaking of wedlock, whoredom, fornication and adultery? It is necessary, Saith the holy ghost, the blessed Apostles, the Elders, with the Whole congregation of Christ:
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Here the holy apostle exhorteth vs to cast away the workes of darkenesse, whiche (emonge other) he calleth gluttonous eatynge, drynking, chaumberinge and wantonnesse, whiche are all ministers vnto that vyce and preparacyons to induce and bringe in the fylthye synne of the fleshe.
Here the holy apostle exhorteth us to cast away the works of darkness, which (among other) he calls gluttonous eating, drinking, chaumberinge and wantonness, which Are all Ministers unto that vice and preparacyons to induce and bring in the filthy sin of the Flesh.
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Hee calleth them the dedes and workes of darkenesse, not onely because they are customablye doone in darkenesse, or in the night time, (for euery one that doth euyl hateth the light,
He calls them the Deeds and works of darkness, not only Because they Are customably done in darkness, or in the night time, (for every one that does evil hates the Light,
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neither cummeth he to the light, leste his workes should be reproued) but that they leade ye righte way vnto that vtter darkenes, where wepynge and gnashinge of teeth shalbe.
neither cometh he to the Light, lest his works should be reproved) but that they lead you right Way unto that utter darkness, where weeping and gnashing of teeth shall.
Doe ye not knowe, that youre membres are the temple of the holy ghoste whiche is in you, whome also ye haue of god, and ye are not youre owne? For ye are derely boughte:
Do you not know, that your members Are the temple of the holy ghost which is in you, whom also you have of god, and you Are not your own? For you Are dearly bought:
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Do ye not know that he whiche cleueth to an whore, is made one bodye with her? There shalbe two in one fleshe (saieth hee) but he yt cleueth to ye lord, is one spirite.
Do you not know that he which cleueth to an whore, is made one body with her? There shall two in one Flesh (Saith he) but he that cleueth to you lord, is one Spirit.
What godlie reasōns doth ye blessed Apostle S. Paule bring forth here, to disswade or discounseylle vs frō whoredome and all vnclennes? youre membres (sayeth hee) are the temple of the holye ghoste:
What godly reasonns does the blessed Apostle S. Paul bring forth Here, to dissuade or discounseylle us from whoredom and all uncleanness? your members (Saith he) Are the temple of the holy ghost:
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For this ye know (saieth he) that no whoremonger, either vncleane person, or couetous person, (which is an ydolater) hathe any inheritaunce in the kyngdome of Christe and god.
For this you know (Saith he) that no whoremonger, either unclean person, or covetous person, (which is an ydolater) hath any inheritance in the Kingdom of Christ and god.
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How cane it any otherwise be, then a synne of most abhominacion, seing it once maye not bee named emong the Christians, muche lesse it may in any poynte be committed.
How cane it any otherwise be, then a sin of most abomination, sing it once may not be nam among the Christians, much less it may in any point be committed.
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And surely, if we woulde weigh the greatnes of thys synne, and consider it in the right kynde, we shoulde fynde the sinne of whoredome, to be that most filthy lake, foule puddle,
And surely, if we would weigh the greatness of this sin, and Consider it in the right kind, we should find the sin of whoredom, to be that most filthy lake, foul puddle,
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and vtterlye drawen awaye, from all vertuous studies, and fruiteful labours, and only geuē to carnall & fleshly imaginaciōs? Doth not ye whoremonger gene his minde to gluttonie, that he maye be the more apt to serue his lustes,
and utterly drawn away, from all virtuous studies, and fruitful labours, and only given to carnal & fleshly Imaginations? Does not the whoremonger gene his mind to gluttony, that he may be the more apt to serve his lusts,
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and carnal pleasures? Doeth not the adulterer gene his minde to couetousnes, & to polling and pillinge of other, that he may be the more able to mainteine his harlottes and whores,
and carnal pleasures? Doth not the adulterer gene his mind to covetousness, & to polling and pillinge of other, that he may be the more able to maintain his harlots and whores,
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& to continue in his filthy, and vnlawful loue? Swelleth he not also with enuye, againste other, fearing that his pray should bee allured & taken awaye from him? Againe, is he not yrefull & replenished with wrath & displeasure,
& to continue in his filthy, and unlawful love? Swells he not also with envy, against other, fearing that his prey should be allured & taken away from him? Again, is he not ireful & replenished with wrath & displeasure,
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What shall I speake of other incommodities, whiche issue, and flowe out of this stinkynge puddell of whoredome? Is not that treasure, which before al other is moste regarded of honeste persons, the good fame & name of man and woman, lost through whoredom? what patrimonie or liuelehode, what substāce, what goodes, what riches, doth whoredome shortly consume & brīg to naught? What valiaūtnes & strēgth is many times made weake,
What shall I speak of other incommodities, which issue, and flow out of this stinking puddell of whoredom? Is not that treasure, which before all other is most regarded of honest Persons, the good fame & name of man and woman, lost through whoredom? what patrimony or liuelehode, what substance, what goods, what riches, does whoredom shortly consume & bring to nought? What valiauntnes & strength is many times made weak,
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& destroied with whoredome? What wit is so fine, yt is not doted & defa•ed through whoredome? What beautie (although it were neuer so excellent) is not diffigured through whoredome?
& destroyed with whoredom? What wit is so fine, that is not doted & defa•ed through whoredom? What beauty (although it were never so excellent) is not diffigured through whoredom?
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& olde age, before ye time? What gifte of nature (although it were neuer so precious) is not corrupted with wordome? Come not ye french pockes, with other diuerse diseases, of whoredom? From whence come so many bastardes and misbegotten children, to the high displeasure of god,
& old age, before you time? What gift of nature (although it were never so precious) is not corrupted with wordome? Come not the french Pocks, with other diverse diseases, of whoredom? From whence come so many bastards and misbegotten children, to the high displeasure of god,
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& at ye last fal into such extreme pouertie, yt afterward thei steale, & so are hanged, through whoredome What comencion & manslaughter commeth of whordome.
& At the last fall into such extreme poverty, that afterwards they steal, & so Are hanged, through whoredom What comencion & manslaughter comes of whoredom.
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Now many maidens be defloured, howe many wiues corrupted, howe many wydowes defiled, through whoredom? How much is ye publique & cōmune v•eale impouerished,
Now many maidens be deflowered, how many wives corrupted, how many Widows defiled, through whoredom? How much is the public & commune v•eale impoverished,
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& troubled through whoredom? How much is gods worde cōtēned & depraued by whoredom & whoremongers? Of this vice cōmeth a great parte of the diuorces ▪ which (nowe a daies) be so commōly accustomed and vsed, by mēs priuate auethoritie, to the greate displeasure of God,
& troubled through whoredom? How much is God's word contenned & depraved by whoredom & whoremongers? Of this vice comes a great part of the divorces ▪ which (now a days) be so commonly accustomed and used, by men's private auethoritie, to the great displeasure of God,
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for GOD will not euer suffre holy wedlocke thus to be dishonoured, hated, and despised, He will once punishe this fleshly and licentious maner of liuing,
for GOD will not ever suffer holy wedlock thus to be dishonoured, hated, and despised, He will once Punish this fleshly and licentious manner of living,
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then he shal, or may be hable to set it out, accordinge to the abhominacion and hainousnes thereof? Notwithstandinge this is spoken to the entent, that al men shoulde flee whordome,
then he shall, or may be able to Set it out, according to the abomination and hainousnes thereof? Notwithstanding this is spoken to the intent, that all men should flee whoredom,
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IN the second parte of this sermon against adulteri, that was last read, you haue learned how earnestly ye scripture warneth vs to auoide the sinne of adultery,
IN the second part of this sermon against Adulteri, that was last read, you have learned how earnestly you scripture warneth us to avoid the sin of adultery,
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In the firste booke of Moses wee re•de, that when mankinde beegan to be multiplied vpon the earth, the menne and w•omenne gaue their mindes so greatelie to fleshely delight,
In the First book of Moses we re•de, that when mankind began to be multiplied upon the earth, the men and w•omenne gave their minds so greatly to fleshly delight,
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God seeīg this the•• •••stly and abhominable liuinge, and per•••uin•e that they amended not, but rather encreased dayly more and more, in their sinnefull and vncleane maners, repented that he euer hadde made manne:
God seeing this the•• •••stly and abominable living, and per•••uin•e that they amended not, but rather increased daily more and more, in their sinful and unclean manners, repented that he ever had made man:
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and too shew how greatly be abhorced adultery, whoredom, fornicacion, and all vncleanesse, he made al the foūtaines of the deepe earth, to burste oute,
and too show how greatly be abhorced adultery, whoredom, fornication, and all uncleanness, he made all the fountains of the deep earth, to burst out,
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Whose hearte tremb•eth not 〈 ◊ 〉 the he•ting of this history? Who is so drouned in whordom and vncleanes, yt will not now for euer after, leaue this abhominable liuing, seing that god so grieuously punisheth vncleanesse to raine fire & brymstone from heauen, to destroie whole cities, to kill manne, woman and childe,
Whose heart tremb•eth not 〈 ◊ 〉 the he•ting of this history? Who is so drowned in whoredom and uncleans, that will not now for ever After, leave this abominable living, sing that god so grievously Punisheth uncleanness to rain fire & brimstone from heaven, to destroy Whole cities, to kill man, woman and child,
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and all other liuinge creatures there abiding, to cōsume with fire, all yt euer grewe? what can be more manifest tokens of gods wrath & vengeaunce against vncleannes,
and all other living creatures there abiding, to consume with fire, all that ever grew? what can be more manifest tokens of God's wrath & vengeance against uncleanness,
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These plages & punishementes did god cast vpon filthie and vncleane persons, beefore the law was geuen, (the law of nature onely reigninge in the heartes of men) to declare howe great loue he had to Matrimonie or wedlocke:
These plagues & punishments did god cast upon filthy and unclean Persons, before the law was given, (the law of nature only reigning in the hearts of men) to declare how great love he had to Matrimony or wedlock:
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And when the lawe that for badde whoredom, was geuen by Moses to the Iewes did not GOD commaunde, that the breakers thereof, shoulde be put to death? The wordes of the lawe be these:
And when the law that for bad whoredom, was given by Moses to the Iewes did not GOD command, that the breakers thereof, should be put to death? The words of the law be these:
Againe, did not god sende suche a plague amonge the people, for fornicacion and vncleanesse that they dyed in one daye, three and twentye thousande? I passe ouer for lacke of t•ue, manye other histories of the holye Bible, whiche declare the grieuous vengeauncee,
Again, did not god send such a plague among the people, for fornication and uncleanness that they died in one day, three and twentye thousande? I pass over for lack of t•ue, many other histories of the holy bible, which declare the grievous vengeauncee,
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and heauie disp•easure of GOD, againste whoremongers, and adulterers. Certes, this extreme punishement appointed of god, shiweth euidentelye, howe greatly god hateth whoredō: And let vs not double.
and heavy disp•easure of GOD, against whoremongers, and Adulterers. Certes, this extreme punishment appointed of god, shiweth euidentelye, how greatly god hates whoredom: And let us not double.
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Emonge the Locrensians, the adulteres haue bothe their eyes thruste oute. The Romanes in times paste, punished whoredome, sometime by fire, sometime by sweorde.
Among the Locrensians, the adulterers have both their eyes thrust out. The Romans in times past, punished whoredom, sometime by fire, sometime by sword.
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If a manne emonge the Egipcians hadde been taken in adulterie, the lawe was that he shoulde openly in the presence of al the people be scourged naked with whippes,
If a man among the Egyptians had been taken in adultery, the law was that he should openly in the presence of all the people be scourged naked with whips,
Thus see we, what godlye actes wer deuised in times past, of the high powers, for the putting away of whoredome, & for the maintaining of holi matrimony or wedlock, & pure cōuersacion.
Thus see we, what godly acts were devised in times past, of the high Powers, for the putting away of whoredom, & for the maintaining of holy matrimony or wedlock, & pure Conversation.
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yet were they so enflamed wyth the loue of honestye and purenes of life, that for the maintenaunce and conseruaciō or keping vp of that they made godly statutes, suffering nether fornicacion,
yet were they so inflamed with the love of honesty and pureness of life, that for the maintenance and conservation or keeping up of that they made godly statutes, suffering neither fornication,
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and condemne vs, forasmuch as they seaced from whoredom, at the cōmaundement of man, and we haue the lawe and manifest preceptes and commaundementes of god,
and condemn us, forasmuch as they seaced from whoredom, At the Commandment of man, and we have the law and manifest Precepts and Commandments of god,
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and yet forsake we not our filthy conuersacion? Truelye, truely, it shalbe easier at ye day of iudgement to these heathen, thē to vs, except we repent and amend.
and yet forsake we not our filthy Conversation? Truly, truly, it shall Easier At you day of judgement to these heathen, them to us, except we Repent and amend.
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yet is that payne nothing, in cōparisō of the grieuous tormētes which adulters, fornicatours, and al vncleane persones shall suffer after thys lyfe.
yet is that pain nothing, in comparison of the grievous torments which adulters, fornicators, and all unclean Persons shall suffer After this life.
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that whoremongers shall haue their parte, with murderers, sorcerers, enchaunters, liars, idolaters, & suche other, in the lake whiche burneth with fier & brymstone, which is the seconde death.
that whoremongers shall have their part, with murderers, sorcerers, enchanters, liars, Idolaters, & such other, in the lake which burns with fire & brimstone, which is the seconde death.
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O whose heart distylleth not euen droppes of bloud, to heare and consider these thynges? If we tremble and shake at the hearing and naming of these paynes, oh, what shal thei doe that shall fele them, that shall suffre them:
O whose heart distylleth not even drops of blood, to hear and Consider these things? If we tremble and shake At the hearing and naming of these pains, o, what shall they do that shall feel them, that shall suffer them:
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God haue mercy vpō vs. Who is now so drowned in sinne and paste all Godlynesse, that he wyl set more by a filthy and stynkyng pleasure, (whych soone passeth away) then by the losse of euerlastyng glorye:
God have mercy upon us Who is now so drowned in sin and past all Godliness, that he will Set more by a filthy and stinking pleasure, (which soon passes away) then by the loss of everlasting glory:
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Agayne, who wyll so geue hymselfe to the lustes of the fleshe, that he feareth nothyng at al the paynes of hell fier? But let vs heare how we may eschewe the sinne of whordome and adulcery, that we maye walke in the feare of god,
Again, who will so give himself to the lusts of the Flesh, that he fears nothing At all the pains of hell fire? But let us hear how we may eschew the sin of whoredom and adulcery, that we may walk in the Fear of god,
To auoyde fornicacion, adulterye, and all vnclennes, let vs prouide, that aboue all thynges, we maye kepe our heartes pure and cleane, from al euil thoughtes, and carnal lustes.
To avoid fornication, adultery, and all uncleanness, let us provide, that above all things, we may keep our hearts pure and clean, from all evil thoughts, and carnal lusts.
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Thys shall we easelye doe, if when we fele inwardlye, that Sathan oure olde enemye tempteth vs vnto whoredome, we by no meanes cōsente to hys craftye suggestions,
This shall we Easily do, if when we feel inwardly, that Sathan our old enemy tempts us unto whoredom, we by no means consent to his crafty suggestions,
but valyauntly resyste and withstande hym, by stronge faythe in the worde of God, aleadgynge a gaynste hym alwayes in oure hearte, thys commaundement of god: Scriptum est, non mae chaberis.
but valyauntly resist and withstand him, by strong faith in the word of God, aleadgynge a gainst him always in our heart, this Commandment of god: Scriptum est, non mae chaberis.
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the grieuous threatnynges of god, agaynste all vngodly synners, and to consyder in our mynde, how filthy beastely, and shorte that pleasure is, whereunto Sathan moueth vs.
the grievous threatnynges of god, against all ungodly Sinners, and to Consider in our mind, how filthy beastly, and short that pleasure is, whereunto Sathan moves us
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Moreouer, to vse a temperaunce and sobrietie in eatynge and drynkyng, to eschewe vncleane communicacion, to a noyde all filthy company, to flee idlenes, to delighte in readyng holy scripture, to watch in godly praiers and vertuouse meditacions:
Moreover, to use a temperance and sobriety in eating and drinking, to eschew unclean communication, to a noyde all filthy company, to flee idleness, to delight in reading holy scripture, to watch in godly Prayers and virtuous meditations:
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and to prouide that they fall not into Sathans snare, nor into any vnclēnes, but that they come pure and honest vnto holy wedlocke, when tyme requireth.
and to provide that they fallen not into Satan's snare, nor into any uncleanness, but that they come pure and honest unto holy wedlock, when time requires.
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And again, they yt are single, and fele in themselues, that they cannot lyue without the company of a woman, let them get wyues of their own, and so liue godli together.
And again, they that Are single, and feel in themselves, that they cannot live without the company of a woman, let them get wives of their own, and so live godly together.
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Finally, al such as fele in thēselues, a sufficiencye and habilitie (throughe the workynge of gods spirite) to leade a sole and continent lyfe, let thē praise god for his gift,
Finally, all such as feel in themselves, a sufficiency and hability (through the working of God's Spirit) to lead a sole and continent life, let them praise god for his gift,
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and glorifying him in our bodyes, by leadyng an innocente and harmelesse lyfe, we maye be sure to be in the number of those, of whom our sauioure Chryste speaketh in the gospell on thys maner:
and glorifying him in our bodies, by leading an innocent and harmless life, we may be sure to be in the number of those, of whom our Saviour Christ speaks in the gospel on this manner:
and so vnsoberly to reason & dispute, that when neyther parte wyll geue place to other, they fall to chydynge and contencyon, and sometyme from hote woordes to further inconuemence.
and so unsoberly to reason & dispute, that when neither part will give place to other, they fallen to chiding and contention, and sometime from hight words to further inconuemence.
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What woulde he then saye, if he heard these wordes of contencion (which be now almost in eueri mans mouth:) he is a Pharisei, he is a gospeller, he is of the new sort, he is of the old fayth, he is a newe broched brother he is a good catholique father, he is a papist, he is an heretique.
What would he then say, if he herd these words of contention (which be now almost in evey men Mouth:) he is a Pharisees, he is a gospeler, he is of the new sort, he is of the old faith, he is a new broached brother he is a good catholic father, he is a papist, he is an heretic.
If one mēber bee pulled from another, where is the body? If the bodye be drawen frō the head, where is the life of the body, We cannot be ioyned to Christ our head,
If one member be pulled from Another, where is the body? If the body be drawn from the head, where is the life of the body, We cannot be joined to christ our head,
I exhorte you, that you walke, as it becommeth the vocacion in the which you be called, with al submission and mekenesse, with lenitie and softnesse of mind bearyng one another by charitie, studying to keepe the vnitie of the spirite, by the bonde of peace.
I exhort you, that you walk, as it becomes the vocation in the which you be called, with all submission and meekness, with lenity and softness of mind bearing one Another by charity, studying to keep the unity of the Spirit, by the bond of peace.
For there is one body, one spirite, one faith, one baptisme There is (he saith) but one body, of the whiche he cā be no liuely member, yt is at variaūce with the other members.
For there is one body, one Spirit, one faith, one Baptism There is (he Says) but one body, of the which he can be no lively member, that is At variance with the other members.
if you haue any bowels of pitie and compassion, fulfill my ioye, beeynge all lyke affected, hauynge one charitie, beeynge of one minde, of one opinion, that nothynge be done by comencion, or vayneglorye.
if you have any bowels of pity and compassion, fulfil my joy, being all like affected, having one charity, being of one mind, of one opinion, that nothing be done by comencion, or vainglory.
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For trueth it is, that stifnes in mainteining an opinion, bredeth contenciō, brauling and chiding, which is a vice amonge all other, most pernicious and pestilent to common peace and quietnes.
For truth it is, that stiffness in maintaining an opinion, breedeth contention, brawling and chiding, which is a vice among all other, most pernicious and pestilent to Common peace and quietness.
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Be not deceiued, for neither fornicators, neither worshippers of ydols, neither thieues, nor drūkerds, neither cursed speakers, shal dwel in the kingdom of heauen.
Be not deceived, for neither fornicators, neither worshippers of Idols, neither thieves, nor Drunkards, neither cursed Speakers, shall dwell in the Kingdom of heaven.
And how can it otherwise be, but that this cursed speakinge muste nedes be a moste damnable sinne, the whiche doeth cause god our most merciful and louing father, to depriue vs of his most blessed kingdome of heauen.
And how can it otherwise be, but that this cursed speaking must needs be a most damnable sin, the which doth cause god our most merciful and loving father, to deprive us of his most blessed Kingdom of heaven.
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To this doctrine of Christe, agreeth very well the teaching of sainct Paul, that chosen vessel of God, who ceaseth not to exhorte and cal vpon vs, saying:
To this Doctrine of Christ, agreeth very well the teaching of saint Paul, that chosen vessel of God, who ceases not to exhort and call upon us, saying:
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IT hath ben declared vnto you in this sermon againste strife and braulinge, what greate inconuenience commeth thereby, specially of suche contencion as groweth in matters of religion.
IT hath been declared unto you in this sermon against strife and brawling, what great inconvenience comes thereby, specially of such contention as grows in matters of Religion.
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But they that be so ful of stomacke, and sette so muche by themselues, that they maye not abide so muche as one euill woorde to be spoken of them. •eraduenture will saye:
But they that be so full of stomach, and Set so much by themselves, that they may not abide so much as one evil word to be spoken of them. •eraduenture will say:
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if I bee euill reuiled, shall I stand still like a goose, or a foole, with my finger in my mouth? Shall I bee suche an ydiote & diserd, to suffre euery manne to speake vpon me what they list, to rayle what they list, to spewe out all their ve•ume against me, at their pleasures.
if I be evil reviled, shall I stand still like a goose, or a fool, with my finger in my Mouth? Shall I be such an ydiote & diserd, to suffer every man to speak upon me what they list, to rail what they list, to spew out all their ve•ume against me, At their pleasures.
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I shal both īcrease mine enemies frowardnesse, and prouoke other to doe like. Suche reasons make they that can suffre nothinge, for the defence of their impacience.
I shall both increase mine enemies frowardness, and provoke other to do like. Suche Reasons make they that can suffer nothing, for the defence of their impatience.
And yet, if by frowarde answering to a froward person, there were hope to remedie his frowardnesse, he should lesse offend, yt should so answere, doing the same not of yre,
And yet, if by forward answering to a froward person, there were hope to remedy his frowardness, he should less offend, that should so answer, doing the same not of ire,
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What was man, when Christe died for him? was he not his enemie, and vnworthy to haue his fauour and mercy? Euen so, with what gentlenes and pacience doeth he forbeare and tollerate & suffer thee,
What was man, when Christ died for him? was he not his enemy, and unworthy to have his favour and mercy? Eve so, with what gentleness and patience doth he forbear and tolerate & suffer thee,
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althoughe he is daiely offended by thee? Forgeue therfore a ligt •repasse to thy neighbour, that Christ maye forgeue thee, many thousandes of trespasses, whiche art euerie day an offender.
although he is daily offended by thee? Forgive Therefore a ligt •repasse to thy neighbour, that christ may forgive thee, many thousandes of Trespasses, which art every day an offender.
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For if thou forgeue thy brother, being to thee a trespasser, then hast thou a sure signe and tokē, that god wil forgeue thee, to whom al men be debters or trespassers.
For if thou forgive thy brother, being to thee a trespasser, then hast thou a sure Signen and token, that god will forgive thee, to whom all men be debtors or trespassers.
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How wouldest thou haue god merciful to ye, if thou wilte be cruell vnto thy brother? Canst thou not finde in thine hearte to do yt towardes an other, that is thy felow, whiche god hath doen to thee, that art but his seruaunte? Ought not one sinner to forgeue another, seing that Christ, whiche was no synner, did praye to his father for them, that withoute mercy •nd dispitfully put him to death? Who,
How Wouldst thou have god merciful to you, if thou wilt be cruel unto thy brother? Canst thou not find in thine heart to do that towards an other, that is thy fellow, which god hath done to thee, that art but his servant? Ought not one sinner to forgive Another, sing that christ, which was no sinner, did pray to his father for them, that without mercy •nd dispitfully put him to death? Who,
Is it a great thīg to speake wel to thine aduersarie, to whome Christ doth commaund the to do well? Dauid whē Semei did call him all to nought, did not chide againe, but said paciently:
Is it a great thing to speak well to thine adversary, to whom christ does command thee to do well? David when Shimei did call him all to nought, did not chide again, but said patiently:
Many men speake euil of al menne, because they cā speake well of no manne. After this sort, this wise man auoided from him, the reprocheful wordes spoken vnto him:
Many men speak evil of all men, Because they can speak well of no man. After this sort, this wise man avoided from him, the reprocheful words spoken unto him:
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Is it not a shame for vs that professe Christ, to be worse then Heathen people, in a thinge chiefly pertaining to Christes religion? shal philosophie perswade them more,
Is it not a shame for us that profess christ, to be Worse then Heathen people, in a thing chiefly pertaining to Christ's Religion? shall philosophy persuade them more,
then goddes woorde shall perswade vs? Shall naturall reason preuaile more with thē, then religion shal do with vs? Shal mans wisedome leade them to that thinge, wherunto the heauenly doctrine cannot leade vs? What blindenes, wilfulnes,
then God's word shall persuade us? Shall natural reason prevail more with them, then Religion shall do with us? Shall men Wisdom lead them to that thing, whereunto the heavenly Doctrine cannot lead us? What blindness, wilfulness,
But how muche better is it, and more like to the example and doctrine of Christ, to make rather of a great fault in our neighbour, a small fault, reasoning with our selfes after this sort.
But how much better is it, and more like to the Exampl and Doctrine of christ, to make rather of a great fault in our neighbour, a small fault, reasoning with our selves After this sort.
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he spake them not against me, but against him whome he thought me to bee. But as touching euil speaking, he that is ready to speake euil against other menne:
he spoke them not against me, but against him whom he Thought me to be. But as touching evil speaking, he that is ready to speak evil against other men:
wherfore then should I now speake any thynge in mine anger, which hereafter, when I would faynest, cannot be chaunged? Wherfore shal I doe any thing now, beeing (as it were) out of my wit,
Wherefore then should I now speak any thing in mine anger, which hereafter, when I would feignest, cannot be changed? Wherefore shall I do any thing now, being (as it were) out of my wit,
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Thys is the best way to improue a mans aduersary so to lyue, that all whiche shall knowe his honestye, may beare wytnes, that he is slaundered vnworthely.
This is the best Way to improve a men adversary so to live, that all which shall know his honesty, may bear witness, that he is slandered unworthily.
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If the faulte whereof he is slaundered, bee suche, that for the defence of hys honeslye, he muste nedes make answere ▪ yet let him answer quietly and softely, on thys fashyon:
If the fault whereof he is slandered, be such, that for the defence of his honeslye, he must needs make answer ▪ yet let him answer quietly and softly, on this fashion:
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And our lord Iesus did hold his peace at certain euil sayings but to some, he answered diligen••• ▪ He heard men call him a Samaritaine, a carpent••s sonne, a wine drinker, and he helde hys pe••e:
And our lord Iesus did hold his peace At certain evil sayings but to Some, he answered diligen••• ▪ He herd men call him a Samaritan, a carpent••s son, a wine drinker, and he held his pe••e:
And thys zele is godlye and to be allowed, as it is plainly proued by the example of Christ, who although he were the fountayne and spryng of all mekenes ▪ genilenes and softnes:
And this zeal is godly and to be allowed, as it is plainly proved by the Exampl of christ, who although he were the fountain and spring of all meekness ▪ genilenes and softness:
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yet he calleth the obstinate Scribes and Phariseis, blinde guides, fooles, paynted graues, Hipocrites, serpētes adders brode; a corrupt and wicked generacion.
yet he calls the obstinate Scribes and Pharisees, blind guides, Fools, painted graves, Hypocrites, Serpents Adders broad; a corrupt and wicked generation.
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Ananias, how is it that Sathā hath filled thy heart, that thou shouldest lie vnto the holy gost? This zeale hath been so feruente in many good men, that it hath stirred thē, not only to speake bitter and eger wordes:
Ananias, how is it that Sathā hath filled thy heart, that thou Shouldst lie unto the holy ghost? This zeal hath been so fervent in many good men, that it hath stirred them, not only to speak bitter and eager words:
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In this zeale Phinees the sonne of Eleasar, did thrust through with his sword, zambry and Cosby, whom he founde together ioined in the acte of Lecherye.
In this zeal Phinehas the son of Eleazar, did thrust through with his sword, zambry and Cosby, whom he found together joined in the act of Lechery.
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Wherfore, now to returne againe to contencious wordes, and specially in matters of religion, and gods worde, (whyche would be vsed with all modestie, sobernes and charitie) the wordes of.
Wherefore, now to return again to contentious words, and specially in matters of Religion, and God's word, (which would be used with all modesty, soberness and charity) the words of.
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And because this vice is so muche hurtefull to the societie of a common wealth, in all well ordered cities, these common braulers and sholders, be punished with a notable kinde of payne:
And Because this vice is so much hurtful to the society of a Common wealth, in all well ordered cities, these Common braulers and shoulders, be punished with a notable kind of pain:
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And they bee vnworthy to liue in a common wealth, the which d• asmuch as lieth in them, with brauling and skolding to disturbe the quietnes and peace of the same.
And they be unworthy to live in a Common wealth, the which d• as as lies in them, with brawling and scolding to disturb the quietness and peace of the same.
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And wherof commeth thys contencion, stryfe, and varyaunce, but of pryde and vayneglory? Let vs therfore humble our selues vnder the myghtie hande of god, whyche hath promysed to reste vpon them, that bee humble and lowe in spirite.
And whereof comes this contention, strife, and variance, but of pride and vayneglory? Let us Therefore humble our selves under the mighty hand of god, which hath promised to rest upon them, that be humble and low in Spirit.
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And then there is no doubt, but that god, the aucthor of comforte and peace, wil graunt vs pence of consciēce and, suche concorde and agremente, that with one mouth and mynde, we may gloryfye god the father of our Lord Iesus Chryst:
And then there is no doubt, but that god, the author of Comfort and peace, will grant us pence of conscience and, such concord and agreement, that with one Mouth and mind, we may Glorify god the father of our Lord Iesus Christ:
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Man frō his fyrste fallinge frō gods cōmaundements, hath euer ben redye to do the like, and to deuise works of his a 〈 ◊ 〉 phan••sy to please GOD withall.
Man from his First falling from God's Commandments, hath ever been ready to do the like, and to devise works of his a 〈 ◊ 〉 phan••sy to please GOD withal.
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•um. x• But the•• example• are not 〈 ◊ 〉 be fol•• ••wed of 〈 ◊ 〉 very b•• but as 〈 ◊ 〉 be called to o••p•• and set 〈 ◊ 〉 aucthouty Iame. iiii. Pro. xx.
•um. x• But the•• example• Are not 〈 ◊ 〉 be fol•• ••wed of 〈 ◊ 〉 very b•• but as 〈 ◊ 〉 be called to o••p•• and Set 〈 ◊ 〉 aucthouty Jame iiii. Pro xx.
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