A sermon preached at Paules Crosse the second Sunday in Mychaelmas tearme last. 1590. By Geruase Babington D. of Diuinitie. Not printed before this 23. of August. 1591
IN the verse before (right Honorable & beloued in y• Lord all) wée heare our Sauiour Christ affirme of the Cape•naits, that they also amongst others, had séene him, but beléeued not.
IN the verse before (right Honourable & Beloved in y• Lord all) we hear our Saviour christ affirm of the Cape•naits, that they also among Others, had seen him, but believed not.
for the vnbeléefe of many, which contemne the Gospell, that it ought not, as it often is, be a stumbling block to any to make them mislike or doubt of Gods truth,
for the unbelief of many, which contemn the Gospel, that it ought not, as it often is, be a stumbling block to any to make them mislike or doubt of God's truth,
As many as were ordayned to aeternall life, beleeued, as many as were ordayned, with diuers such places, all proouing as I say, that to come to Christ by faith procéedeth as an effect from the fathers giuing of vs to Christ by election.
As many as were ordained to Eternal life, believed, as many as were ordained, with diverse such places, all proving as I say, that to come to christ by faith Proceedeth as an Effect from the Father's giving of us to christ by election.
Not knowing, or else not weighing this point of Gods sacred truth, that they onely beléeue which are ordayned, which are of God, which are sheepe, to as this text speaketh, which are giuen to y• Sonne by yt Father.
Not knowing, or Else not weighing this point of God's sacred truth, that they only believe which Are ordained, which Are of God, which Are sheep, to as this text speaks, which Are given to y• Son by that Father.
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Which because many, yea the most part of men are not, therefore they beléeue not, neither imbrace that thing, which in it selfe yet is worthie all loue and following.
Which Because many, yea the most part of men Are not, Therefore they believe not, neither embrace that thing, which in it self yet is worthy all love and following.
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and necessarie to these vnbeléeuing contemners, to awake them to looke how this contempt taketh any roote in them, least happely it be, by their reiection from God,
and necessary to these unbelieving contemners, to awake them to look how this contempt Takes any root in them, least happily it be, by their rejection from God,
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Making this giuing of the father to be nothing else, but his eternall election & apointment vnto life of such as he will haue saued in Christ and by Christ.
Making this giving of the father to be nothing Else, but his Eternal election & appointment unto life of such as he will have saved in christ and by christ.
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So then the doctrine of Gods election is the first point that to day we are occasioned by this text to speake and heare of, it being ment by y• word Giuing, as I haue shewed.
So then the Doctrine of God's election is the First point that to day we Are occasioned by this text to speak and hear of, it being meant by y• word Giving, as I have showed.
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A doctrine as you well know, that both heretofore hath, and euen yet still is of ignorant minds auoided as a dangerous doctrine, iudged not fit to be spoken of,
A Doctrine as you well know, that both heretofore hath, and even yet still is of ignorant minds avoided as a dangerous Doctrine, judged not fit to be spoken of,
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The Epistles of Prosper. and Hilari prefixed, before the bookes of Austen. De predestinatione sanctorum will iustifie what I say, in stede of many mo, which might be brought.
The Epistles of Prosper. and Hilary prefixed, before the books of Austen. De predestination sanctorum will justify what I say, in stead of many more, which might be brought.
Againe it is our dutie to estééme of the Lord and his word thus, that as he hath omitted nothing that is needefull to be knowen so hath he laid downe nothing,
Again it is our duty to estééme of the Lord and his word thus, that as he hath omitted nothing that is needful to be known so hath he laid down nothing,
but not the other, cōsider I pray you the words of our Sauiour Christ, Go preach the gospell, Omni creaturae, To all creatures, euidently giuing the simpler sort as good right to the whole doctrine of his word,
but not the other, Consider I pray you the words of our Saviour christ, Go preach the gospel, Omni creaturae, To all creatures, evidently giving the simpler sort as good right to the Whole Doctrine of his word,
and therefore haue alwaies added (as occasion serueth) that is, as shall be fit for y• people, to whom we speake, going by degrées in all our doctrine,
and Therefore have always added (as occasion serveth) that is, as shall be fit for y• people, to whom we speak, going by Degrees in all our Doctrine,
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For I may bouldly saye there is no one thing more plainely and fully testified in the word then this is, being often iterated and beaten vpon in sundry places.
For I may boldly say there is no one thing more plainly and Fully testified in the word then this is, being often iterated and beaten upon in sundry places.
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so were all men at the first before the Lord in his eternall counsell, to receiue an ende or vse according to his will, to life or death, to honor or dishonor, to saluation or damnation, to heauen or hell.
so were all men At the First before the Lord in his Eternal counsel, to receive an end or use according to his will, to life or death, to honour or dishonour, to salvation or damnation, to heaven or hell.
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To the Ephesians he saith, He hath chosen vs in him, he hath predestinate vs to be adopted, &c. In the Gospell sée often two sorts of men, one to whome it is giuen to vnderstand the secrets of the kingdome of Heauen,
To the Ephesians he Says, He hath chosen us in him, he hath predestinate us to be adopted, etc. In the Gospel see often two sorts of men, one to whom it is given to understand the secrets of the Kingdom of Heaven,
an other to whome it is not giuen, one sort to whome it shalbe said Come ye blessed, an other sort to whome it shalbe said, Go ye cursed. Behold againe saith olde Simeon: This childe is apointed for the fall and rising of many in Israell.
an other to whom it is not given, one sort to whom it shall said Come you blessed, an other sort to whom it shall said, Go you cursed. Behold again Says old Simeon: This child is appointed for the fallen and rising of many in Israel.
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& many mo, declare thus much in example to vs. God hath loued, and God hath hated, God hath elected and God hath reiected, God hath saued & God hath cast away for euer.
& many more, declare thus much in Exampl to us God hath loved, and God hath hated, God hath elected and God hath rejected, God hath saved & God hath cast away for ever.
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Tu homo expectas a me responsum, & ego quoqua homo sum. Itaquae ambo audiamus dicentem: O homo, tu quis es qui responsas deo, melior est fidelis ignorantia, quam temeraria scientia.
Tu homo expectas a me responsum, & ego quoqua homo sum. Itaquae ambo Let us hear dicentem: O homo, tu quis es qui responsas God, melior est Fidelis ignorantia, quam temeraria scientia.
Quaere merita, non inuenies nisi paenā, O altitudo. Petrus negat, latro credit. O altitudo. Quaeris tu rationem, ego expauescam altitudinem. Tu ratiocinare, ego mirabor. Tu disputa, ego credam.
Quaere Merita, non inuenies nisi paenā, O altitudo. Peter negate, Latro credit. O altitudo. Quaeris tu rationem, ego expauescam altitudinem. Tu ratiocinare, ego mirabor. Tu disputa, ego Creed.
Therefore both thou and I, let vs harken to him that saith: O man who art thou that disputest with God? Better farre is faithfull ignorance, then rash knowledge.
Therefore both thou and I, let us harken to him that Says: Oh man who art thou that Disputes with God? Better Far is faithful ignorance, then rash knowledge.
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That we should be holy, saith the Apostle, not because we were holy, making our holinesse an effect flowing from election, not election from, or for our holynesse.
That we should be holy, Says the Apostle, not Because we were holy, making our holiness an Effect flowing from election, not election from, or for our holiness.
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With which Saint Austine agréed when he said: Pradestinatio est preparatio beneficiorum Dei. Praedestination is a preparation to all the benefits of God.
With which Saint Augustine agreed when he said: Pradestinatio est Preparation Benefits Dei. predestination is a preparation to all the benefits of God.
Why saith he except the father draw him and nor except the Father guide or leade him? Surely for feare wee should think by so speaking that some will of ours or merit went before.
Why Says he except the father draw him and nor except the Father guide or lead him? Surely for Fear we should think by so speaking that Some will of ours or merit went before.
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& sonne of the most high to these cursed castawaies is a stone to stumble at & a rock of offence, they being disobedient and euen ordeigned to this thing. Finally in a word:
& son of the most high to these cursed castaways is a stone to Stumble At & a rock of offence, they being disobedient and even ordained to this thing. Finally in a word:
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and sée whether these mad men that cannot away with this doctrine of Gods election, do not oppose themselues directly & plainely against the euidence of Gods holy & sacred Scriptures, striuing against the streame,
and see whither these mad men that cannot away with this Doctrine of God's election, do not oppose themselves directly & plainly against the evidence of God's holy & sacred Scriptures, striving against the stream,
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& as it were ouerwhelme vs. For truely may it be saide of the afflictions often of the godly as one saide of an other matter NONLATINALPHABET one labour beg•• 〈 ◊ 〉 ••her, one sorow foloweth an other, 〈 ◊ 〉 〈 ◊ 〉 •iue godly in Christ 〈 … 〉, the troubles 〈 … 〉.
& as it were overwhelm us For truly may it be said of the afflictions often of the godly as one said of an other matter one labour beg•• 〈 ◊ 〉 ••her, one sorrow Followeth an other, 〈 ◊ 〉 〈 ◊ 〉 •iue godly in christ 〈 … 〉, the Troubles 〈 … 〉.
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But •eare not litle flock saith our Sauiour Christ, for it is your Fathers will to giue you a kingdom, as if he should say whatsoeuer befalleth you bitter in this world, dispaire not,
But •eare not little flock Says our Saviour christ, for it is your Father's will to give you a Kingdom, as if he should say whatsoever befalls you bitter in this world, despair not,
but comfort your selues and soules with this that you are of the flock, that is elect & chosen for a kingdome which your fathers will is wtout all faile to giue you.
but Comfort your selves and Souls with this that you Are of the flock, that is elect & chosen for a Kingdom which your Father's will is without all fail to give you.
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Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth, who shall condemne? Who shall seperate vs from the loue of Christ? shall tribulation,
Who shall lay any thing to the charge of God's chosen? it is God that Justifieth, who shall condemn? Who shall separate us from the love of christ? shall tribulation,
nor Angells, nor Principalities, nor powers, nor things presēt, nor things to come, nor height nor depth, nor ani other creature shalbe able to seperate vs from y• loue of God which is in Christ Iesus our Lord.
nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height nor depth, nor ani other creature shall able to separate us from y• love of God which is in christ Iesus our Lord.
Sed superatis omnibus pro cellis, tandem in portu &c. But all storms & waues of wo being passed ouer & well broken of, at last in y• quiet hauen of euerlasting comfort I shall haue my rest for euer & euer.
Said superatis omnibus Pro cellis, tandem in portu etc. But all storms & waves of woe being passed over & well broken of, At last in y• quiet Haven of everlasting Comfort I shall have my rest for ever & ever.
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Secondly, it cooleth and quencheth the proud puffe of sinfull flesh, telling vs that be we neuer so mightie, neuer so Honorable and high by place and calling in the world,
Secondly, it cooleth and quenches the proud puff of sinful Flesh, telling us that be we never so mighty, never so Honourable and high by place and calling in the world,
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yet we were made of the same masse and mould that the poorest man and most wretched caitife to see to in the world was, we haue stode before the potter no better matter then he, to receiue a choise to such vse and ende as might please him.
yet we were made of the same mass and mould that the Poorest man and most wretched caitiff to see to in the world was, we have stood before the potter no better matter then he, to receive a choice to such use and end as might please him.
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Fourthly, it prouoketh vs to all good works, we neuer think obediene to much yt redounneth to the good liking of him yt thus hath loued vs. If men in this world shall stede vs any way,
Fourthly, it provoketh us to all good works, we never think obediene to much that redounneth to the good liking of him that thus hath loved us If men in this world shall stead us any Way,
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and this loue of God towards vs before the world was made? Can then the knowledge and true regard of it be without fruite in our conuersation? It cannot be.
and this love of God towards us before the world was made? Can then the knowledge and true regard of it be without fruit in our Conversation? It cannot be.
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Lastly, most swéetly this doctrine of our election profiteth vnto patience, telling vs, yt no tiranny in this cursed worlde, no malice nor moods of mortall men, can,
Lastly, most sweetly this Doctrine of our election profiteth unto patience, telling us, that no tyranny in this cursed world, no malice nor moods of Mortal men, can,
O Lord say they against thy holy Sonne Iesus, whome thou hadst anointed, both Herod and Pontius Pilate, with the Gentills and the people of Israel gathered themselues together.
Oh Lord say they against thy holy Son Iesus, whom thou Hadst anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel gathered themselves together.
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Rebecca knew that GOD had apointed her sonne Iacob to liue, & to be a greater man then Esau, because God himselfe had tould her, that he would make two mightie nations of her two sonnes,
Rebecca knew that GOD had appointed her son Iacob to live, & to be a greater man then Esau, Because God himself had told her, that he would make two mighty Nations of her two Sons,
& the elder should serue the yonger, yet did she not conclude hérevpon as these men do, that therfore it skilled not what she did when Esau threatned to kill Iacob, for being apointed to liue, he could not be killed.
& the elder should serve the younger, yet did she not conclude hérevpon as these men do, that Therefore it skilled not what she did when Esau threatened to kill Iacob, for being appointed to live, he could not be killed.
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But contrarywise she most carefully deuised, and most spéedely vsed meanes to kéepe him from danger, by sending him away to her brother Laban till Esau his anger should be as waged.
But contrariwise she most carefully devised, and most speedily used means to keep him from danger, by sending him away to her brother Laban till Esau his anger should be as waged.
Before the extremitie of the perill, God, that is euer carefull to comfort his by his Angel, in yt night foretould Paule of all yt should happen, had him not feare,
Before the extremity of the peril, God, that is ever careful to Comfort his by his Angel, in that night foretold Paul of all that should happen, had him not Fear,
No such matter, but leauing y• decrée of God, looketh streight at the meanes that must be vsed, the industrie of y• Mariners, who wold haue stolne away, had not Paule preuented them & the strēgthning of their bodies by taking some meat.
No such matter, but leaving y• Decree of God, looks straight At the means that must be used, the industry of y• Mariners, who would have stolen away, had not Paul prevented them & the strengthening of their bodies by taking Some meat.
What then? would God haue this counsell of his a cause of securitie or neglect of meanes in Ioseph the reputed father of our Sauiour? No. But his owne selfe willeth him in a dreame by his Angel to take Mary and the Child and to slye into Egipt, there tarying till he should bring him word Which Ioseph dyd,
What then? would God have this counsel of his a cause of security or neglect of means in Ioseph the reputed father of our Saviour? No. But his own self wills him in a dream by his Angel to take Marry and the Child and to sly into Egypt, there tarrying till he should bring him word Which Ioseph did,
Did Mary hinder Ioseph from vsing these meanes, saying to him, tush, do not we know what God hath aponinted this Child vnto? Did not I heare what the Angell said to me when I conceiued, what the Shepherds & wise men said when he was borne, what Simeon and Anna sayd at my Purification (all which things Mary layd vp in her hart saith the text) therefore let Herod doe what he can, Gods apointmēt must take place,
Did Marry hinder Ioseph from using these means, saying to him, tush, do not we know what God hath aponinted this Child unto? Did not I hear what the Angel said to me when I conceived, what the Shepherd's & wise men said when he was born, what Simeon and Anna said At my Purification (all which things Marry laid up in her heart Says the text) Therefore let Herod do what he can, God's appointment must take place,
Surely it is this, that whatsoeuer the decrée of God is, we euer pitch our owne eyes vpon the meanes that God hath apointed, knowing that as he hath apointed vs to the ende,
Surely it is this, that whatsoever the Decree of God is, we ever pitch our own eyes upon the means that God hath appointed, knowing that as he hath appointed us to the end,
So doe we our owne selues I doe not doubt at this day, carefully working our saluation with feare & trembling by hearing the word, receiuing the Sacraments,
So do we our own selves I do not doubt At this day, carefully working our salvation with Fear & trembling by hearing the word, receiving the Sacraments,
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Making the determined counsell of God in predestinating vs to life, whereof in our consciences we féele a swéete assurance, the ende of this our obedience, a comfort against our imperfections whē we cannot do the good that we would,
Making the determined counsel of God in predestinating us to life, whereof in our Consciences we feel a sweet assurance, the end of this our Obedience, a Comfort against our imperfections when we cannot do the good that we would,
You knowe it is the Apostles cheyne to the Romanes. Contrarywise if a man be apoynted vnto death and a reprobate, it is neuer possible that his déeds should be good in respect of him selfe but alwaies there wilbe some secret poyson in them as was in Iudas care for the poore when he would haue had the oyntment sould, beare they neuer such a glosse to the eye of the world.
You know it is the Apostles chain to the Romans. Contrariwise if a man be appointed unto death and a Reprobate, it is never possible that his Deeds should be good in respect of him self but always there will Some secret poison in them as was in Iudas care for the poor when he would have had the ointment should, bear they never such a gloss to the eye of the world.
Well Sir, then may you say, this is also that which maketh against this doctrine which you now handle, that it séemeth to iustifie or excuse the wicked, who are not able to do other wise thē they do, being marked of God vnto perdition,
Well Sir, then may you say, this is also that which makes against this Doctrine which you now handle, that it Seemeth to justify or excuse the wicked, who Are not able to do other wise them they do, being marked of God unto perdition,
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But there is in them knowledge many times when they sinne, will, delight, & anger if they be restreyned or brideled any way, all which are testimonies against thē of the iustice of their punishment, fully conuincing them in their consciences,
But there is in them knowledge many times when they sin, will, delight, & anger if they be restrained or bridled any Way, all which Are testimonies against them of the Justice of their punishment, Fully convincing them in their Consciences,
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as if our Sauiour should haue saide, all that the father giueth me by his election to life, those come vnto me by faith, that is, those lay hould of me,
as if our Saviour should have said, all that the father gives me by his election to life, those come unto me by faith, that is, those lay hold of me,
Sée then (beloued) in these words giuen to vs by the Lord Jesus our Sauiour himselfe a sure token & a true way to know whether we be the children of God or no,
See then (Beloved) in these words given to us by the Lord jesus our Saviour himself a sure token & a true Way to know whither we be the children of God or no,
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then are we sure by Christes owne words, who is truth it selfe, that we are giuen by the Father, that is chosen and elected to eternall life, and cannot perish.
then Are we sure by Christ's own words, who is truth it self, that we Are given by the Father, that is chosen and elected to Eternal life, and cannot perish.
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Our fruits show our faith, our faith showes our comming to Christ, and our comming to Christ in this sort showeth our election by God to eternall lyfe.
Our fruits show our faith, our faith shows our coming to christ, and our coming to christ in this sort Showeth our election by God to Eternal life.
as men 〈 ◊ 〉 〈 ◊ 〉 before the maiestie of God, & the burning brightnesse of his pearcing eyes, let vs all consider in the secret soules and consciences of vs. May that fearefull strange and monstrous pryde in aparell that this daye apeareth and eateth vp this lande, testifie vnto the soule of any man or woman delighted with it and in it, that they are come to Christ? did euer any in the world proue his election by this fruit? we know •o.
as men 〈 ◊ 〉 〈 ◊ 〉 before the majesty of God, & the burning brightness of his piercing eyes, let us all Consider in the secret Souls and Consciences of us May that fearful strange and monstrous pride in apparel that this day appeareth and Eateth up this land, testify unto the soul of any man or woman delighted with it and in it, that they Are come to christ? did ever any in the world prove his election by this fruit? we know •o.
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He will visit all those that go in strange apparell: meaning the courtiers as the marginall note saith, which imitated other nations in their apparell.
He will visit all those that go in strange apparel: meaning the courtiers as the marginal note Says, which imitated other Nations in their apparel.
Saint Ierom noteth an example of his punishment in a noble woman in those daies, who decking and painting vp a yong mayde that was her Neece with Jewells in her haire and such like trimings, by and by had both her handes withered,
Saint Jerom notes an Exampl of his punishment in a noble woman in those days, who decking and painting up a young maid that was her Niece with Jewels in her hair and such like trimings, by and by had both her hands withered,
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and shortly after dyed, concluding vpon it. Sic gemmas & pretiosissima ornamenta Christus defendit. So doth Christ defend pretious stones end gaye clothes.
and shortly After died, concluding upon it. Sic gemmas & pretiosissima Ornamenta Christus defendit. So does christ defend precious stones end gay clothes.
God forbid all hands in these daies, that are busied in such dressing of haire and hanging on of ornamēts aboue that which is fit, should tast of such iudgemēt,
God forbid all hands in these days, that Are busied in such dressing of hair and hanging on of Ornament above that which is fit, should taste of such judgement,
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yet feare beloued, and thinke of this example in the middest of your deckings. For God may show his wrath if it please him in a moment. Cypryan sayth profitably. Tormenta paucorum exempla sunt omnium.
yet Fear Beloved, and think of this Exampl in the midst of your deckings. For God may show his wrath if it please him in a moment. Cyprian say profitably. Tormenta Paucorum exempla sunt omnium.
Then vaine apparell saith we are vaine, proud apparell, proud, wanton apparell, wanton &c. So that where we might happely séeme at least to be good, vertuous,
Then vain apparel Says we Are vain, proud apparel, proud, wanton apparel, wanton etc. So that where we might happily seem At least to be good, virtuous,
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& honest if our apparell were modest, though in déede we were starke naught, by this meanes it commeth to passe that we cannot so much as séeme to be good,
& honest if our apparel were modest, though in deed we were stark nought, by this means it comes to pass that we cannot so much as seem to be good,
For thy apparell sayth the wise man which is subiect to all mens eyes publisheth as with a trūpet that thou art as it is, prodigall as it is, prowd as it is, wāton & garish as it is, vaine as it is,
For thy apparel say the wise man which is Subject to all men's eyes Publisheth as with a trumpet that thou art as it is, prodigal as it is, proud as it is, wanton & garish as it is, vain as it is,
Surely if it be a shame to weare a paper on my hat at westminster hal to declare what I haue done, it is as reprocheful to weare a vain garment on my back, to pull all mens eyes vpō me to read in capitall letters what a persō I am.
Surely if it be a shame to wear a paper on my hat At westminster hall to declare what I have done, it is as reprocheful to wear a vain garment on my back, to pull all men's eyes upon me to read in capital letters what a person I am.
O that the God of heauen would so change the harts of men and women by his holy spirit, that these back papers, (I meane apparell in excesse) might be as odious in our eyes and harts,
O that the God of heaven would so change the hearts of men and women by his holy Spirit, that these back papers, (I mean apparel in excess) might be as odious in our eyes and hearts,
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but other things also being to be considered I will end this matter with that pretie spéech of Philip of Macedon, who hauing apointed one to be a Judge,
but other things also being to be considered I will end this matter with that pretty speech of Philip of Macedon, who having appointed one to be a Judge,
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& hearing after that he vsed to dye or couler his beard and haire, streight way displaced him, with this speach, y• he which was not faithful in his haire,
& hearing After that he used to die or colour his beard and hair, straight Way displaced him, with this speech, y• he which was not faithful in his hair,
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May that inward roote from whence this outward fruit most commonly floweth, to wit, an high stomack & proud minde, proue vnto any mans conscience that he is come to Christ, & so consequently an elect.
May that inward root from whence this outward fruit most commonly flows, to wit, an high stomach & proud mind, prove unto any men conscience that he is come to christ, & so consequently an elect.
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I doe not exercise my selfe in matters that are to high for me &c. Making it as we all sée, a filthy blot in any man that will belong to God, to be thus.
I do not exercise my self in matters that Are to high for me etc. Making it as we all see, a filthy blot in any man that will belong to God, to be thus.
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Oh pride of minde, what hurt hast thou done and dayly yet doest to mem & women ouercaried with thée? What downefals & breaknecks hast thou brought to many? Adam and Eue with all the world in them ouerthrowen most fearefully by pride of minde.
O pride of mind, what hurt hast thou done and daily yet dost to man & women ouercaried with thee? What downfalls & breaknecks hast thou brought to many? Adam and Eve with all the world in them overthrown most fearfully by pride of mind.
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Absolon a kings sonne by birth, and for personage so goodly a man that y• scripture saith there was not a blemish in him from the top of his head to the sole of his foote,
Absalom a Kings son by birth, and for personage so goodly a man that y• scripture Says there was not a blemish in him from the top of his head to the sole of his foot,
and so he was hanged betwixt heauen and earth by the haire of his head, for a spectacle of Gods wrath towards a loftie stomack, while the world endureth.
and so he was hanged betwixt heaven and earth by the hair of his head, for a spectacle of God's wrath towards a lofty stomach, while the world Endureth.
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& for the honor of my maiestie? and how did God indure it? Surely saith the text, while the word was in his mouth, a voyce came from heauen & said his kingdome was departed from him,
& for the honour of my majesty? and how did God endure it? Surely Says the text, while the word was in his Mouth, a voice Come from heaven & said his Kingdom was departed from him,
For some mens callings & guifts warrāt what other mens vtterly deny thē. And it is not medling, but busie medling aboue a calling, that noteth pride.
For Some men's callings & Gifts warrant what other men's utterly deny them. And it is not meddling, but busy meddling above a calling, that notes pride.
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At tu multó grauius inquit peccasti quia linguam tibi ipsi excidisti, nec conferre eam ad dei gloriam pia predicatione euangelij illustrandam audes.
At tu multó Gravius inquit You have sinned quia Linguam tibi ipsi excidisti, nec confer eam ad dei gloriam pia predication Evangelist illustrandam audes.
for my father Isaac, & thē will I kill my brother Iacob, declare this comming? Nay, will hastning this day of mourning, which the Lord knoweth is like to be a day of blacknesse & darknesse to this land in déede,
for my father Isaac, & them will I kill my brother Iacob, declare this coming? Nay, will hastening this day of mourning, which the Lord Knoweth is like to be a day of blackness & darkness to this land in deed,
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& I warrant them, to themselues which wish it, as heauie as to any, though now they dreame of a dry sommer, through the false and subtill persuasions of hissing serpents in holes and corners,
& I warrant them, to themselves which wish it, as heavy as to any, though now they dream of a dry summer, through the false and subtle persuasions of hissing Serpents in holes and corners,
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& by a iudgement of God vpon their vnderstanding, may I saye y• hastning of this day by conspiracies and treasons, treacheries and practises, abhorred of all true Christians, proue vnto any mans soule this comming that we speake of?
& by a judgement of God upon their understanding, may I say y• hastening of this day by conspiracies and treasons, Treacheries and practises, abhorred of all true Christians, prove unto any men soul this coming that we speak of?
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and being immutable in his iustice, shall still finde out such wickednesse, and giue them their portion of shame and confusion in this world with endlesse wo in yt world to come.
and being immutable in his Justice, shall still find out such wickedness, and give them their portion of shame and confusion in this world with endless woe in that world to come.
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Which Lord we beséech thée in mercy towards vs and this land, still doe, and with hands & harts lifted vp to heauen, we thāke thy maiestie for thy great goodnesse in this behalfe, crauing in y• precious bloud of Jesus Christ, that the Soule of our Souereigne may still be bound in the bundell of life with thee her gracious God,
Which Lord we beseech thee in mercy towards us and this land, still do, and with hands & hearts lifted up to heaven, we thank thy majesty for thy great Goodness in this behalf, craving in y• precious blood of jesus christ, that the Soul of our Sovereign may still be bound in the bundle of life with thee her gracious God,
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May that most fearefull diuision, bitternesse and gaule both in word & writing y• hath now too long so spotted this famous Church of England, and many worthy men in it, prooue vnto any guiltie causer of the same, his comming to Christ? Surely it doth not, Surely it cannot.
May that most fearful division, bitterness and Gaule both in word & writing y• hath now too long so spotted this famous Church of England, and many worthy men in it, prove unto any guilty causer of the same, his coming to christ? Surely it does not, Surely it cannot.
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What am I beloued that after so many worthy instrumēts in Gods Church which both in this place and else where, haue touched this griefe, I should assay to coole and delay the heat of it? Surely I am no bodie,
What am I Beloved that After so many worthy Instruments in God's Church which both in this place and Else where, have touched this grief, I should assay to cool and Delay the heat of it? Surely I am no body,
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Yet since God is strong in weaknesse, and hath a blessing for euerie mans speach, seasoned with his truth according to his pleasure, I ioyne my hart & tongue and soule to theirs that haue herein persuaded,
Yet since God is strong in weakness, and hath a blessing for every men speech, seasoned with his truth according to his pleasure, I join my heart & tongue and soul to theirs that have herein persuaded,
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as the Apostle dyd yt Philippians: If there be any consolation in Christ, any comfort of loue, any felowship of the Spirit, any compassion and mercy, fulfill we the Apostles ioye, being like minded hauing the same loue, being of one accord and of one iudgement, nothing being done through contention or vaine glory,
as the Apostle did that Philippians: If there be any consolation in christ, any Comfort of love, any fellowship of the Spirit, any compassion and mercy, fulfil we the Apostles joy, being like minded having the same love, being of one accord and of one judgement, nothing being done through contention or vain glory,
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but that in meekenes, of minde we may euery man esteme others better thē our selues, &c. Thinke we of the words of our Sauiour Christ, neuer to be forgotten of a Christian man, that Hereby we are to be discerned to be his disciples,
but that in meekness, of mind we may every man esteem Others better them our selves, etc. Think we of the words of our Saviour christ, never to be forgotten of a Christian man, that Hereby we Are to be discerned to be his Disciples,
For his Blud that dyed for vs, let all these ones, make vs one, indeuoring to our dying day, to keepe that vnitie of the spirit in the bond of peace. which there the Apostle inferreth.
For his Blood that died for us, let all these ones, make us one, endeavouring to our dying day, to keep that unity of the Spirit in the bound of peace. which there the Apostle infers.
Onely let me remember you what Xenophon speaketh with good consideration, to witte, that we haue Oculos, manus, pedes, binos, vt coniuncti se adiuuent, non impediant.
Only let me Remember you what Xenophon speaks with good consideration, to wit, that we have Eyes, manus, pedes, Binns, vt coniuncti se adiuuent, non impediant.
as long as 〈 … 〉 to •uell, and with thy tongue forgest deceipt, as long as thou sittest and speakest against thy BROTHER and slandrest thy mothers sonne.
as long as 〈 … 〉 to •uell, and with thy tongue forgest deceit, as long as thou Sittest and Speakest against thy BROTHER and slandrest thy mother's son.
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if they continew, But wil reproue them as the text saith, & setting before them these misdemenors, will teare them in peeces and no man shall deliuer them. How feareful againe is that of Salomon, that sixe things the Lord hateth and the seuenth his soule abhorreth.
if they continue, But will reprove them as the text Says, & setting before them these misdemeanors, will tear them in Pieces and no man shall deliver them. How fearful again is that of Solomon, that sixe things the Lord hates and the Seventh his soul abhorreth.
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What is that seuenth? euen he that rayseth vp contention amongst brethren. This man or woman, this person rich or poore, the Lord hateth, the Lord loatheth,
What is that Seventh? even he that raises up contention among brothers. This man or woman, this person rich or poor, the Lord hates, the Lord Loathes,
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If any man tell me I loose my labour in persuading peace, as long as men kéepe the mindes they haue, that they must haue this & that in the state altered or they will haue no 〈 ◊ 〉.
If any man tell me I lose my labour in persuading peace, as long as men keep the minds they have, that they must have this & that in the state altered or they will have no 〈 ◊ 〉.
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To this man I saye as Austen sayd, 〈 ◊ 〉 dicitur glacialem niuē calulam esse 〈 … 〉 pacto quam diū nixest 〈 … 〉 &c. It is truely said yt the congealed snow cannot be hat.
To this man I say as Austen said, 〈 ◊ 〉 dicitur glacialem niven calulam esse 〈 … 〉 pacto quam diū nixest 〈 … 〉 etc. It is truly said that the congealed snow cannot be hat.
though while they retaine such iudgement resolutely, ther be small hope of peace, yet may they by Gods gracious working, sée either some fault in matter wished,
though while they retain such judgement resolutely, there be small hope of peace, yet may they by God's gracious working, see either Some fault in matter wished,
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God is able, and God is good, and therefore wishing but what God willeth, and my persuasion being but the Lords message deliuered to me in his worde, I will not dispaire what so many good Christians ioyne with me in begging at Gods hands.
God is able, and God is good, and Therefore wishing but what God wills, and my persuasion being but the lords message Delivered to me in his word, I will not despair what so many good Christians join with me in begging At God's hands.
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May reuerence to superiors as holow as euer was Iudas his to his master proue vnto our soules that we are come to Christ by the fathers giuing? No, no,
May Reverence to superiors as hollow as ever was Iudas his to his master prove unto our Souls that we Are come to christ by the Father's giving? No, no,
how much lesse may open, wayward and wilful withstanding, malitious and spitefull denying both of title and gesture yeld my soule comfort in the day of féeling what all sinne meriteth at the hand of God? I read quoted out of Chrisostome, a complaint which may fitly be thought of in our dayes.
how much less may open, wayward and wilful withstanding, malicious and spiteful denying both of title and gesture yield my soul Comfort in the day of feeling what all sin merits At the hand of God? I read quoted out of Chrysostom, a complaint which may fitly be Thought of in our days.
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Vt diabolus, ita inquit, etiam, quilibet facit haereticus vehementissimus in tempore persecutionis. Loquens cum pontifice, nec eum vocat pontificem, nec archiepiscopum, nec Religiosissimum, nec sanctum.
Vt diabolus, ita inquit, etiam, Quilibet facit Heretic vehementissimus in tempore persecutionis. Speaking cum pontifice, nec Eum vocat Pontifex, nec Archbishop, nec Religiosissimum, nec sanctum.
Certainly beloued it is worthy marking, and may make vs wise, séeing Satan to run ouer his olde lessons againe to such as will learne them at his hand. An other man saith thus:
Certainly Beloved it is worthy marking, and may make us wise, seeing Satan to run over his old Lessons again to such as will Learn them At his hand. an other man Says thus:
time writing but to a Deacon vseth all these tytles, Honorato a deo, exoptatissimo, ornatissimo, Christo spirituque pleno germano filio in fide & charitate, Diacono Christi, famulo dei.
time writing but to a Deacon uses all these titles, Honorato a God, exoptatissimo, ornatissimo, Christ spirituque Pleno German filio in fide & charitate, Diacono Christ, famulo dei.
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To the honored of God, to ye most Wished, most Excellent, full of Christ and the holy ghost, his true sonne in faith & loue, the Deacon of Christ, the seruant of God.
To the honoured of God, to you most Wished, most Excellent, full of christ and the holy ghost, his true son in faith & love, the Deacon of christ, the servant of God.
Quod aijt Paulus, Apostolus Iesu Christi, tale mihi videtur quasi dixisset praefectus Praetorio Augusti Caesaris, magister exercitus Tyberij Imperatoris.
Quod aijt Paulus, Apostles Iesu Christ, tale mihi videtur quasi dixisset praefectus Praetorio August Caesaris, magister Exercitus Tyberij Imperatoris.
That Paule intitleth himselfe an Apostle of Iesu Christ, saith Hierome, it semeth to me asmuch as if he should haue writ the chiefe ruler of Augustus Caesars palace, or the master of ye host of Tyberius the Emperour.
That Paul entitleth himself an Apostle of Iesu christ, Says Jerome, it Seemeth to me as as if he should have writ the chief ruler of Augustus Caesars palace, or the master of you host of Tiberius the Emperor.
Meaning he thought y• one as great and honorable as the other, & as lawful for Ministers to haue titles of honor to worke reuerence and submission to their places as for others.
Meaning he Thought y• one as great and honourable as the other, & as lawful for Ministers to have titles of honour to work Reverence and submission to their places as for Others.
What should I say of one thing mo, & so passe away from this examination and that is a lusting, longing, coueting minde to haue the spoyle of Church and Church liuing ordayned at the first,
What should I say of one thing more, & so pass away from this examination and that is a lusting, longing, coveting mind to have the spoil of Church and Church living ordained At the First,
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and to this day continued to the maintaināce of learning and knowledge amongst vs, may that proue vnto him that hath it that he is the childe of God & come vnto Christ by the fathers giuing.
and to this day continued to the maintenance of learning and knowledge among us, may that prove unto him that hath it that he is the child of God & come unto christ by the Father's giving.
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Then would not God haue visited with so strange a sight the Sonne of that notable church robber Belshazzar, making euen then and at the same houre the fingers of a mans hand write vpon the wall of the palace where the king sat, that God had numbred his kingdom and finished it, wayed him in the balance and found him to light, diuided the kingdome and giuen it to the Medes and Persians, euen then I say and at the same houre when he was drinking with his Princes, wiues and concubines in the vessels of gold & siluer which were taken from the house of God.
Then would not God have visited with so strange a sighed the Son of that notable Church robber Belshazzar, making even then and At the same hour the fingers of a men hand write upon the wall of the palace where the King sat, that God had numbered his Kingdom and finished it, weighed him in the balance and found him to Light, divided the Kingdom and given it to the Medes and Persians, even then I say and At the same hour when he was drinking with his Princes, wives and concubines in the vessels of gold & silver which were taken from the house of God.
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Hath God no mo hands in heauen nor earth at his commaundement to write wrath against such in our daies as itche to haue not onely the vessels of gold and siluer if any poore ones be,
Hath God no more hands in heaven nor earth At his Commandment to write wrath against such in our days as itch to have not only the vessels of gold and silver if any poor ones be,
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but land and liuing, stone & tymber, lead and iron and whatsoeuer remaineth at this day, a comfort to poore students that haue spent their friends many a pound,
but land and living, stone & timber, led and iron and whatsoever remains At this day, a Comfort to poor Students that have spent their Friends many a pound,
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and an incouragemēt to learning that was euer yet accompted a blessing in a kingdome? Beloued he hath hands thousands and ten thousands thousands, if once he beginne.
and an encouragement to learning that was ever yet accounted a blessing in a Kingdom? beloved he hath hands thousands and ten thousands thousands, if once he begin.
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by a due consequence, surely he y• had an aking hart to sée such a sight in the gospell, will as verely as he is God make their harts ake one day that are or shalbe sinnefull causers of the same.
by a due consequence, surely he y• had an aching heart to see such a sighed in the gospel, will as verily as he is God make their hearts ache one day that Are or shall sinful causers of the same.
If he smote with so dreadfull a iudgement, Ananias and Saphyra his wife for withhoulding part of that church maintainance which by themselues was giuen, will he indure for euer them y• take what they neuer gaue? No, No,
If he smote with so dreadful a judgement, Ananias and Saphyra his wife for withhoulding part of that Church maintenance which by themselves was given, will he endure for ever them y• take what they never gave? No, No,
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Did these men sée what my selfe haue seene, and diuers yet liuing with me, that can witnesse the same as well as I, what twitching torments of a wounded conscience, what hellish gripes of dispayring feare neuer to sée the face of God,
Did these men see what my self have seen, and diverse yet living with me, that can witness the same as well as I, what twitching torments of a wounded conscience, what hellish gripes of despairing Fear never to see the face of God,
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but to perish for euer with reprobates and castawaies, some haue had for detayning or retayning but a small portion of such maintainance as now is thought the best cheat that can be caught, happely it would,
but to perish for ever with Reprobates and castaways, Some have had for detaining or retaining but a small portion of such maintenance as now is Thought the best cheat that can be caught, happily it would,
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nay assuredly it would, except hell and death had already taken possession, abate the lust and aswage the longing that they haue to deuoure the incouragemēts of learning that yet remayne vnspoyled in this land.
nay assuredly it would, except hell and death had already taken possession, abate the lust and assuage the longing that they have to devour the encouragements of learning that yet remain unspoiled in this land.
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but thy memorie is blessed with God and man, & a witnesse shalt thou be in the day of iudgement against pullers downe of the houses built by men and women of deuotion and pietie for the prophets,
but thy memory is blessed with God and man, & a witness shalt thou be in the day of judgement against pullers down of the houses built by men and women of devotion and piety for the Prophets,
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Since then none of these fruits amongst vs this day do prooue vnto our consciences that we are come to Christ, I trust you thinke, adultery and whoredom, swearing and forswearing, drunkennes & ryot, oppression and crueltie, fraud & deceit in buying & selling, with such like, can much lesse do it.
Since then none of these fruits among us this day do prove unto our Consciences that we Are come to christ, I trust you think, adultery and whoredom, swearing and forswearing, Drunkenness & riot, oppression and cruelty, fraud & deceit in buying & selling, with such like, can much less do it.
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For if you doe these things saith he, you shall neuer fall. There being by this meanes an entrance ministred vnto you abundantly vnto the euerlasting kingdome of our Lord and Sauiour Iesus Christ.
For if you do these things Says he, you shall never fallen. There being by this means an Entrance ministered unto you abundantly unto the everlasting Kingdom of our Lord and Saviour Iesus christ.
Hath it any exception of vnworthinesse against any true repenter? If thy sinnes were as redd as skarlet I will make them as white as snow, noteth it any casting away of any yt is truely sorowfull? No, no.
Hath it any exception of unworthiness against any true repenter? If thy Sins were as red as scarlet I will make them as white as snow, notes it any casting away of any that is truly sorrowful? No, no.
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and therefore blesse him, loue him, and still more & more in all thy occasions resort to him, leauing those proud pecocks to the will of him that hateth them and theire sinnefull contempt of their brethren, and his most déere seruants.
and Therefore bless him, love him, and still more & more in all thy occasions resort to him, leaving those proud Peacocks to the will of him that hates them and their sinful contempt of their brothers, and his most dear Servants.
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O happie man that foloweth him, & riding on horsebacke casteth a comfortable eye downe to him that walketh afoote by his side telling his case as panting and breathing & feare of some greater man to come and cary you from him, will giue him leaue.
O happy man that Followeth him, & riding on horseback Cast a comfortable eye down to him that walks afoot by his side telling his case as panting and breathing & Fear of Some greater man to come and carry you from him, will give him leave.
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then he hath cast others, but receyued and comforted as he hath done others. 4 Fourthly it most notably implieth the certayntie and assurance of our saluation.
then he hath cast Others, but received and comforted as he hath done Others. 4 Fourthly it most notably Implies the certainty and assurance of our salvation.
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For if the constancy of Christs loue to all that come vnto him be such, that he neuer casteth any of them away, iudge in your owne selfe if once you finde the assurance of your cōming,
For if the constancy of Christ love to all that come unto him be such, that he never Cast any of them away, judge in your own self if once you find the assurance of your coming,
Laye this text then to many scriptures mo that most comfortably deliuer this doctrine to vs. To the first Psalme which saith the man that is once come to Christ by a true beléefe in his name and a life,
Say this text then to many Scriptures more that most comfortably deliver this Doctrine to us To the First Psalm which Says the man that is once come to christ by a true belief in his name and a life,
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as God inableth, according to such faith, is like a tree planted by the water side whose leafe shall neuer fade nor fall away, for want of moysture, neuer, neuer.
as God enableth, according to such faith, is like a tree planted by the water side whose leaf shall never fade nor fallen away, for want of moisture, never, never.
To the two and thirtie of Ieremy where promise is made that the couenant with such as are come vnto him shalbe euerlasting, that he will neuer turne away from them to doe them good,
To the two and thirtie of Ieremy where promise is made that the Covenant with such as Are come unto him shall everlasting, that he will never turn away from them to do them good,
To the testimony in Mathew againe, wher it is sayd, they should deceiue the verie elect, (if it were possible) if it were possible againe I say, and euer remember it.
To the testimony in Matthew again, where it is said, they should deceive the very elect, (if it were possible) if it were possible again I say, and ever Remember it.
To the tenth of Ihon where our Sauiour saith I will giue my sheepe (that is, such as our text to day calleth cōmers to him) eternal life, and they shall neuer perish,
To the tenth of John where our Saviour Says I will give my sheep (that is, such as our text to day calls comers to him) Eternal life, and they shall never perish,
With a number such places mo, all proouing and preaching this truth of God vnto vs, that once finde in our selues a true comming to Jesus Christ by faith and obedience, the two heads of all religion,
With a number such places more, all proving and preaching this truth of God unto us, that once find in our selves a true coming to jesus christ by faith and Obedience, the two Heads of all Religion,
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Wel may the tempter cast downe our leaues that declared vs to liue, and yet shall the roote remaine a liue though it be not seene, saith Theophilact. Fowlly fell Dauid we all know,
Well may the tempter cast down our leaves that declared us to live, and yet shall the root remain a live though it be not seen, Says Theophilact. Foully fell David we all know,
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Master Glouer, to my remembrance hauing receiued sentence to be burned for his faith, was in the prison after so bereft of all swéet comfort and féeling of the Spirit in his soule and inwards, that he séemed rather to himselfe as it were forsaken,
Master Glover, to my remembrance having received sentence to be burned for his faith, was in the prison After so bereft of all sweet Comfort and feeling of the Spirit in his soul and inward, that he seemed rather to himself as it were forsaken,
Diuers godly brethren to whome he made great lamentation for this his dulnesse, comforted him with gods promises, assuring him in the truth therof, y• it would be otherwise with him in due tyme,
Diverse godly brothers to whom he made great lamentation for this his dulness, comforted him with God's promises, assuring him in the truth thereof, y• it would be otherwise with him in due time,
The brethren applied him stil with their comfort, bad him not feare, for as sure as the Lord liued, who neuer forsaketh his in their most néede, the Spirit would come againe yet ere he died.
The brothers applied him still with their Comfort, bade him not Fear, for as sure as the Lord lived, who never Forsaketh his in their most need, the Spirit would come again yet ere he died.
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therfore they intreated him that when it came, he should giue them a signe, or by some meanes or other make them acquainted with it, both for their comfort present,
Therefore they entreated him that when it Come, he should give them a Signen, or by Some means or other make them acquainted with it, both for their Comfort present,
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He promised that he would, and now sée the wonderfull worke of God, being taken out of the prison and vpon his way to the place where he must dye, sodainly in y• way came such a streame of swéetnesse into his hart,
He promised that he would, and now see the wonderful work of God, being taken out of the prison and upon his Way to the place where he must die, suddenly in y• Way Come such a stream of sweetness into his heart,
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Stand we therefore in the truth of God with assured comfort of our happy end when once we find we are truely come to Jesus Christ by the Fathers giuing.
Stand we Therefore in the truth of God with assured Comfort of our happy end when once we find we Are truly come to jesus christ by the Father's giving.
Papists I meane who in no case can abide this doctrine being a cutthrote to their purgatorie, masses and satisfactorie works all flowing from a fearefull vncertaintie what shall become of vs,
Papists I mean who in no case can abide this Doctrine being a cutthrote to their purgatory, masses and satisfactory works all flowing from a fearful uncertainty what shall become of us,
Doth this man offend in presuming or rather yeld you the credit y• is due vnto you, you meaning wt all truth the performance of your word? So is this case,
Does this man offend in presuming or rather yield you the credit y• is due unto you, you meaning with all truth the performance of your word? So is this case,
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If I beléeue this •o be true, doe I presume, or performe my dutie in giuing credit to the Lord? Nay, is not y• doubting of it a feareful dishonoring of God and detracting from his truth? Surely if a man should doubt one of your wordes you will make it and take it a wrong,
If I believe this •o be true, do I presume, or perform my duty in giving credit to the Lord? Nay, is not y• doubting of it a fearful Dishonoring of God and detracting from his truth? Surely if a man should doubt one of your words you will make it and take it a wrong,
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Therefore let these sinfull men delight in their owne discomfort & the Lords disgrace, till God open their eyes, let you and me be of Austens iudgement in this matter:
Therefore let these sinful men delight in their own discomfort & the lords disgrace, till God open their eyes, let you and me be of Austen's judgement in this matter:
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If any man thinke yet this doctrine of assurāce will make men carelesse how they liue, I haue answered before this obiection and showed, that is neuer so in them that are truely religious and truely taught,
If any man think yet this Doctrine of assurance will make men careless how they live, I have answered before this objection and showed, that is never so in them that Are truly religious and truly taught,
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Lastly these words teach vs constancie in loue and affection one towards an other as our Lord and Sauiour is most constant towardes all ••at come to him.
Lastly these words teach us constancy in love and affection one towards an other as our Lord and Saviour is most constant towards all ••at come to him.
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We are to fickle and tickle many of vs, to day takeing and to morow forsaking, to day louing and to morow lothing, without any cause in the world, other then our owne naturall corruption soone hott, soone colde.
We Are to fickle and tickle many of us, to day taking and to morrow forsaking, to day loving and to morrow loathing, without any cause in the world, other then our own natural corruption soon hot, soon cold.
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Such againe was not Traian the Emperour of whome it is written that when Sura Licinius one whome he greatly trusted, was accused to him that he was not faithfull, but practised trechery against him:
Such again was not Trajan the Emperor of whom it is written that when Sura Licinius one whom he greatly trusted, was accused to him that he was not faithful, but practised treachery against him:
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but in stede of that frowne with the appurtenances which the accusers looked for, went to Sura his house vnbidden & tould him he would suppe with him, called for Sura his barbar & caused him to shaue him, euery way contynued his receiued liking of a faithfull falsely accused friend, to his great honor, Sura his great commfort,
but in stead of that frown with the appurtenances which the accusers looked for, went to Sura his house unbidden & told him he would sup with him, called for Sura his barbar & caused him to shave him, every Way continued his received liking of a faithful falsely accused friend, to his great honour, Sura his great commfort,
and kepeth it yet to this day in y• monuments of learning, for giuing no credit to such as accused Philip his phisition yt he ment to poyson him being hired so to doe by Darius. For the next phisicke he had néede of, he caused the same Philip to make him a p•tion and taking the same with one hand deliuered Philip the letter that accused him with the other, drinking of the potion without any stay or doubt either then or euer afterward.
and Keepeth it yet to this day in y• monuments of learning, for giving no credit to such as accused Philip his Physician that he meant to poison him being hired so to do by Darius. For the next physic he had need of, he caused the same Philip to make him a p•tion and taking the same with one hand Delivered Philip the Letter that accused him with the other, drinking of the potion without any stay or doubt either then or ever afterwards.
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But what, shold I trouble you with many of these examples, my text is in stéed of ten thousands thousands of them, Jesus Christ our Sauiour is constant & loueth to the end whome he once loueth, casting not away for malice of man or diuill whom once he receiueth being come vnto him.
But what, should I trouble you with many of these Examples, my text is in steed of ten thousands thousands of them, jesus christ our Saviour is constant & loves to the end whom he once loves, casting not away for malice of man or Devil whom once he receiveth being come unto him.
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I might note a true comfort in this constancie of our Sauiour against the blustering threats and thundering excommunications of Pope and papists, sectaries,
I might note a true Comfort in this constancy of our Saviour against the blustering Treats and thundering excommunications of Pope and Papists, sectaries,
pns11 vmd vvi dt j n1 p-acp d n1 pp-f po12 n1 p-acp dt j-vvg n2 cc j-vvg n2 pp-f n1 cc n2, n2,
and •nabaptists, who shal neuer be able to hurt such as haue the true comfort of their comming to Christ by a liuely faith in their consciences. But the time is past.
and •nabaptists, who shall never be able to hurt such as have the true Comfort of their coming to christ by a lively faith in their Consciences. But the time is past.
